BEfore I runne into the particulars, I must note vnto you a thing in generall, which is not to be omitted. I assure you though I be farre from the profession of Diuinity, yet can I not but blush to see a thing written by way of a Resoluti­on for the satisfying of mens consciences (being a matter of Diuinity) a treatise of 60. pages, and not so much in all as halfe 6. textes of Scripture cited for confirmation of the matter proposed, either directly or indirectly: especially being done by an ancient D. of Diuinity, by estimation singularly well read and learned, and the onely man of name among all the English Catholikes. It is a shame for D. Allen (so great a Diuine) to handle a mat­ter of saluatiō or damnation so profanely, vsing altogether argumēts and authori­ties drawen from philo­sophers, but none frō the holy Scriptures. What is there to bee presumed of it, that so learned a man, so great a Diuine, now a Cardinall and chiefe piller of the Church of Rome, should [Page 10] vndertake to resolue mens consciences in a mat­ter of Christian duty (yea whereon he pretendeth saluation or damnation to depend) only with a Chaos of wordes, a confusion of arguments, drawne from morall philosophie, the law of Nature, and heathen constitutions, and with definitions, di­stinctions, and authorities fet from Plato, Aristo­tle, Cicero, &c: leauing vtterly all proofes, argu­ments, and authorities of holy Scripture, yea skarce so much as alleadging one text by way of exhortation? In mine opinion men are in com­mon sense to iudge, that either the matter is very bad, and not iustifiable by Gods word, which yeeldeth not sufficient argument or authority (nay none at all) for the defense of it: or that suchHis prophane handling, & neglect of Scripture proofe, is a great argu­ment either of weakenes in his cause, or hypocrisy in himselfe, or of both. Diuines shew themselues to haue very litle zeale or religion in them, when they measure matters of conscience, saluation, or damnation, by the line of prophane Doctrine, and not of the holy Scriptures. Whereupon must necessarily be in­ferred, that they are either impostors and decei­uers, in seeking to perswade men by a shew of na­turall reason (vernished ouer with a glosse of gay wordes, and superficiall colours of philosophie) that which they are not able to proue by Diuini­ty; or els plaine Atheists & Hypocrits, in carying onely the bare name of Religion on their backes, for a cloake to their disguised practises, and neg­lecting wholly the ground and substance there­of, in their cogitations, doctrine, and perswasi­ons. [Page 11] But the lesse M. D. hath vsed the proofes of Scripture and Diuinity in this argument, though it be nothing the more for his owne commenda­tion, or for the credit of his Doctrine, yet haue I the lesse cause to be displeased with it, conside­ring that he hath thereby made it the fitter for so meane a scholler as my selfe (no Diuine at all) to deale with, and the easier for any man to ouer­throw.

Albeit my purpose is not (in truth) so much to enter into the particular confutation of his argu­ments (which are indeede none at all, or notD. Allen nei­ther frameth nor followeth any one argu­ment in due forme, & or­derly, but shuffleth out single propo­sitions at ran­don & con­fusedly. worth the standing vpon) as to decipher vnto you his driftes and pollicies, which are founded euen vpon as weake groundes: yet to th'end you may perceiue how loose, imperfect, and quite voide of force his reasons are, I will not grudge to cast away a litle time and labour in repeating, and reducing them to a kind of forme, which are so disorderly, confusedly, and dissolutely shufled out by him.

The maine proposition and ground of his firstThe maine proposition and ground of his first ar­gument. argument is this, That euery thing wrongfully ob­teined, and vniustly deteined from the true owners, whether they be by fraud or violence come by, accor­ding to all Diuine, and humane lawes, & by the ve­ry rule of nature, ought to be restored to them to whō they duely perteine.

M. Doctor would seeme by speech to drawe his argument from Diuinity, and yet not so en­tirely [Page 12] from Diuinity, but that he can be content with Diuine lawes, to mingle both humane lawes, and the rule of Nature: how be it his maner of pro­secuting it, togither with his authorities which he alleageth, do argue it rather to bee deriued principally from the rule of Morall iustice, whichDrawne from the rule of moral Iustice, whose pecu­liar office is, suum cuique tribuere. giueth vnto euery man his owne: But let him take his choice from which he will drawe it, for all is to one effect, that is, to none effect at all for his purpose, for (to cut off this proposition short) see, I pray you, how sophistically he dealeth. HeD. Allens sophistrie. setteth first his proposition indefinite: That euery thing wrongfully obteined, and vniustly deteined, ought to be restored to the true owners, without ad­ding by whom it ought be restored, and conclu­deth (as he must needes, if he conclude to his purpose) definitely, that is, That it ought to be re­stored by Sir William Stanley &c. Whereby he ma­keth his argument consist of foure termini (as the Logicians terme it) which is a foule fault in lo­gike,His argumēt being laid to­gither, consi­steth of 4. ter­mini. as euery wrangling sophister of halfe a yeares standing in the Vniuersity can tell you. Therefore good M. D. set downe your propositi­on certaine, and reason ad idem, and then we will yeelde it to be true: that is, That euery thing wrōg­fully obteined, and vniustly deteined, from the true owners ought to be restored to them againe, that is, by them that wrongfully obteined, and vniustly de­teined it: (for there is no man bound to satis­faction, neither by Diuine nor humane lawes, nor [Page 13] by the rule of Nature, but he onely that hath done the wrong:) and so will I agree with you, that, whatsoeuer Sir William Stanley and the rest had wrongfully obteined, and did vniustly deteine from the king of Spayne, ought to be by them restored vnto him againe. But you know well inough, and all men know that Deuenter, & Zutphen fortes were neither obteined, nor deteined wrongfully by Sir William Stanley and his complices, but quietly, peaceably, iustly and by lawfull authority deliue­red vnto them in charge and custodie, vnder her Maiestie, by my L. of Leicester her Lieutenant there: and therfore were not they any way bound to the restitution of them (sauing only vnto those of whom they had receiued them) being neither obteiners, nor deteiners of them, but onely mi­nisters of their Princes commandement. For how­soeuer the towne and fortes were obteined, yet the subiect being tyed to his Prince by allegeance and oth, and hauing vpon that othe receiued from his Prince, or her lawfull deputy, any place of charge to keepe and hold to her vse, is not toEuery priuate subiect is not to examine his princes publike acti­ons, be they right, or wrong, but to looke to his owne pe­culiar charge, duety, and othe. enquire into her right, how iustly or vniustly she hath gotten or keepeth it, but to looke into his owne charge and othe, whereof he is bound to giue account. Yea suppose the Queenes Maiestie had by violence, fraude, or iniustice entred vpon those places, and so deteined them from the k. of Spaine: yet the same iustice, which giueth vn­to euery man his owne, and in such case tyeth her [Page 14] to restitution of whatsoeuer she wrongfullyMuch lesse may any pri­uate subiect make himselfe iudge, corrector, and executioner of Iustice a­gainst his Prince, vpon his owne au­thority, and at his owne pleasure. Offic. lib. 1. D. Allen she­weth no au­thority of Scripture, whereby the Popes Bull may dis­pense with this breach▪ of their oth. witholdeth, yet the same iustice (I say) giueth her subiectes no such authoritie ouer her, as to bee iudges of her iust or vniust dealing, much lesse to make themselues correctors, or executors of iu­stice against her vpon their owne iudgement, and at their owne pleasure. Nay, the same Iustice, whose foundation, (as your owne Author Cice­ro affirmeth) is Faith, tieth them to the perfor­mance of their faith and oath giuen vnto their Prince: which oath how litle authoritie your Popes Bull hath to dispense withall, as learned men as yourselfe M. Doctor (without offence of comparison) haue alreadie discussed. And there­fore let them, whose consciences you vndertake to satisfie, examine their consciences better tou­ching the lawfulnes of this their action.

Thus you see M. Doctors subtil Sophisticati­on, and how litle his principall Basis, whereon he buildeth his whole argument, serueth his pur­pose. But, that you may see the weakenes of the rest of his consequences, as well as of this foun­dation, let vs for good fellowship grant him this proposition euen in such sort as hee putteth it (that wee maie haue more of his custome) and suffer him to proceed, that wee maie see how he will conclude.

Euerie thing (saith hee) wrongfully obteined, His argumēt. and vniustly deteined from the true owners, whether it be by fraude or violence come by, ought to be resto­red [Page 15] to them, to whom it duely perteineth. What in­ferreth he hereupon?

But the Towne of Deuēter & the Forts of Zutphē were both wrongfully obteined, and vniustly deteined from the true owner (viz. the King of Spaine) bee­ing by fraude or violence come by, by the Queene of England.

Ergo, The Towne of Deuenter and the Forts of Here now ap­peareth ma­nifestly the fault of his argument, being drawn to a forme of Syllogisme. Zutphen ought to bee restored (and therefore were lawfully and iustly restored) to the King of Spaine, by S. W. Stanley and Capt. Yorke, who had the charge and keeping of them for and vnder the Q. of Eng­land.

Here may you now (by the way) more plainely discerne the fault of his argument, whereof I told you before, which he himselfe hath not so laied togither nor reduced into streight forme, in his pamphlet, least the fault should too easily be es­pied, but to colour his fallacie, hath gone about the bush with a circumstance of words, creeping slilie by degrees to the top of his intent, thinking by that meanes to steale it away vndescried, as in truth he might easily from plaine simple men, and such as are no schollers, which might well haue suffised his turne, for he seeketh no more: But let a man of anie meane iudgement marke it, and lay it together, and it is presently discoue­red. For the argument is euident inough, and cannot be otherwise framed to his purpose, as a­ny man of reason maie plainely perceiue, and he [Page 16] himselfe (I am sure) will not denie. Now to examine his Minor, marke, I pray you, of how manie partes it consisteth.

• 1. First: that the towne of Deuenter, and Zut­phen
  All these three pointes are contained in his Minor, which he is to prooue.
  fortes were both wrongfully obteined and vn­iustly deteined from the k. of Spaine by the Q. of England.
• 2. That the k. of Spaine is the true owner of them.
• 3. That they were by fraude, or violence come by, by the Queene of England.

All these three seuerall pointes ought D. Allen to proue, or els he proueth not his argument: & yet of the two latter hath he not spoken a word, more then a bare affirmation: of the first he hath spoken much, and proued iust nothing. But be­cause his manner of reasoning is not close and well knit togither, but in a declamatorie kind, which is fitter for his purpose to perswade, though not so forcible in reason to proue, I will endeuour to seuer his Logike from his Rhetorike, and gather his arguments aparte, that we may see what, and how directly he proueth.

Whatsoeuer (saith he) is obteined by vnlawfull His argumēt for the proofe of his Minor. warres, and so deteined, is both wrongfully obteined, and vniustly deteined.

But the Queene of Englands warres in the low countries, whereby she obteined Deuenter and Zut­phen fortes, and so deteined them, are altogither vn­lawfull.

[Page 17] Ergo, The towne of Deuenter & Zutphen fortes were both wrongfully obteined, and vniustly detei­ned by the Q. of England (from the true owner, the k. of Spaine.)

For this must also be added to his conclusion, otherwise doth he not fully proue the Minor, of his former argument, which he is to proue: Wherein if a man would stand with him vpon euery strict point, he might iustly say this argu­ment is euen as good as the former, for there isThis argu­ment is euen as good as the former. more in the Conclusion, then is conteined in both the Praemisses.

But let that go, and let vs graunt him also his Maior, and come directly to his Minor, viz.

That the Queene of Englands warres in the low The Minor of this second argument, which he is to proue. countries, whereby she obteined Deuenter and Zut­phen fortes, and so deteined them, are altogither vn­lawfull.

What if we should deny, first that the QueenesTwo pointes of this Minor to be denyed, whereof D. Allen pro­ueth neither. Maiestie helde any warres at all in the low coun­tries?

Secondly, and if she did, yet that she obteined not Deuenter by warres?

D. Allen is able to proue neither of them, andThe causes why they may both, iustly be de­nyed. we might iustly deny both: For no man can saye (and say truely) that euer her Maiestie tooke the warre vpon her selfe, but onely sent some forces for gods cause to relieue the poore distressed coū ­tries, crauing her assistance. And for Deuenter, neither did her Maiestie obteine it by warres (for [Page 18] the towne did voluntarily of itselfe receiue, nay, they earnestly desired our garrison:) neither did her Maiestie obteine it at al, for it was neuer hers, neither did she euer claime it, or accept it as her owne, but onely was content at the request of the better sort of the towne, for their safety, to put her soldiours into it, to defend it. So is M.These two pointes being denyed (as ap­peareth they may be with good reason) D. Allens ar­gument is vtterly auoy­ded, without further an­swere or pro­ceeding: for he proueth neither. Doctors argument cleane auoyded.

But I know he will say these are but cauils, for tryall whereof, I referre them to the iudgement of any man of reason and indifferencie, which hath bene rightly informed therein: howbeit, be­cause, if I will stand vpon them, he is able to go no further, I am therefore content to ouerpasse them and suffer him to proceede.

I pray you let vs see how hee proueth The English warres in the low countries (seeing so it pleaseth him to terme them warres) to be altogi­ther vnlawfull.

His rule whereby he measureth the lawfulnes of warres, is fet from Cicero, who saith in his books De Republica, as Isidorus citeth it: The warre is iust, which is denounced for recompence or reuenge of in­iuries, and annoyance, or for defence against enimies.

This position being laied, because the Queens Marshall not iustifie her doings vpon anye title she hath to the low countries (which is without the compasse of his diuisiō) he presupposeth that all the world knoweth that shee can make no iust claime to Holland, Zelād, or any other of those parts [Page 19] which she hath (as he saith) by armes seised on: all There was neuer any such confes­sion heard of, as D, Allen here impo­seth vpon vs, but the con­trarie is both affirmed, and absolutely mainteined at this day. those prouinces being confessed to [...] his Catholike Maiesties ancient and vndoubtfull inheritance.

These matters cōcerning Princes titles are fitter for other mē then M. D. & me to decide: therfore I wil not take vpon me to say any thing touching her Maiesties right to the low countries, or any part of them, howsoeuer D. Allen dares affirme them all to be the king of Spaines ancient and vn­doubtfull inheritance, by what authority I know not: but how ancient and vndoubted soeuer hee maketh it, I am sure men better acquainted with those causes then he, do not onely doubt of the kings title to sundry of the prouinces, but are flatly resolued the contrary. But it is beside my purpose, and therefore I leaue it. Now let vs see how he proueth the English warres (as he termeth them) in the low countries to be neither for recom­pence or reuenge of iniuries and annoyance, nor for defence against enimies, & therefore not iust, accor­dingD. Allens as­sertion to proue the English warres in the low coūtries not to be for defence a­gainst eni­mies. to this former position out of Cicero.

The defence (saith he) of the kings rebels against their most iust Lord & Souereigne is no lawful nor ho­norable quarrell of war; neither haue the said Tray­tors and rebels any authority to yeelde vp their Soue­reignes townes, and portes into his enimies handes, or themselues to the English protection or subiecti­on. All this is but a bare affirmation, which beingAll D. Allens proofes de­pend vpon th'authority of his owne word: for he doth but barely affirme what it pleaseth him, without adding any reason to confirme his assertions. denyed, his argument is at an end, for he prooueth no one parte of it. Besides it is a [Page 20] Besides, in this assertion he doth pe­tere princi­pium, assume that which is all the matter in question. plaine petitio principij, which is a grosse error in Logike, whe [...]e groundeth his argumēt vpon that which is itselfe in question. For he presu­meth the people of all the low countries to be the k. of Spaines rebels, & him their most iust Lord and Souereigne: which is the whole matter in cō ­trouersie. So you see this argument is cleane cut off by the roote.

The English warres in the low countries iustified by seuerall rea­sons drawne from D. Al­len himselfe. And since he hath nothing disproued her Ma­iesties dealings in this point by the reason hee hath brought, giue me leaue now to iustifie thē by an argument or two drawne from himselfe.

Pag. 41. 42. 43. 44. 45. 46. In the latter part of this pamphlet, where he goeth about to perswade her Maiesties subiects to reuolt from her, he doubteth not to affirme, that it is lawfull for the subiects for religions sake not only to reuolt from their souereigne, and to deliuer vp his cities & countries into other mens hands, but also to beare armes against him, being in such case clerely discharged from all bond of othe and fidelitie to him.

Whereupon I inferre, first, that those of theThe first ar­gument drawne from D. Allen. low countries, though they were (as he suppo­seth) the lawfull subiects of the k. of Spaine, yet might they for Religion (if there were no other cause) lawfully reuolte from the k. and yeeld vp his cities, and countries to the Queenes Maiesty, or any other.

Secondly, that if it be lawfull for the subiect, for religiō to beare armes against his souereigne: [Page 21] then is it much more lawfull for an absolute Prince, for Religiō also to yeeld succours to her di­stressed neighbors, against a Stranger. The argu­ment followeth verie well, à fortiori.

I am content M. Doctor to vse your owne ar­guments against yourselfe, albeit I doe neither al­low of them, nor thinke them in truth to be sound; yet since you thought it no iniurie to vs, to make vnlawfull weapons for your owne aduantage a­gainst vs, you must thinke it no iniurie to yourselfe to be beaten with your owne rodde.

Yet must I be so bold as to borrow another argument from you, for the iustifying of her Ma­iesties dealings in the low Countreys to bee law­full by your owne rule, as being for defence against enemies.

In your Inuectiue against our vniust dealings,Pag. 23. Another ar­gumēt drawn from D. Al­lens owne words, to iu­stifie the Eng­lish warres in any sort a­gainst the K. of Spaine, as being for de­fence against enemies. you saie, that wee thinke it cause of warre good i­nough to hinder our neighbours greatnes, and to di­sturbe other mens quietnes, to procure our owne peace and safetie. Let vs see what English is to be picked out of this. Why should we seeke to hinder our neighbours greatnes? are we anie thing the lesse, by his being greater? no: vnlesse he make himself greater, by making vs lesse: what need we then to feare his greatnes? Belike it is to bee feared, that, if he be greater, he will make vs lesse. What neede I, nodum in in scirpo quaerere? what neede I so to hunt out the cause why wee should seeke to hin­der his greatnes, when D. Allen himselfe hath set [Page 22] it downe in plaine termes, to procure our owne peace, and safety? Whereby he giueth vs a good caueat to prouide for both, giuing vs to vnderstand, that ifD. Allen gi­ueth vs to vn­derstand, that if the K. of Spaine were once quietly possest of the low Coun­treys, we were not likely lōg to enioy ei­ther peace or safetie. the King of Spaine should once grow great, as D. Allen thinketh he should in deede, if he were once quietly possessed of the Low Countries, then should not we long enioy either peace, or safety. Which in trueth hath bene vpon good cause long suspected by vs, but may now better be beleeued, when D. Allen (though I thinke in trueth vnaduisedly, and against his will) doth so plainely assure vs of it.

Now where he saith, that We thinke it cause of warre good inough to hinder our neighbours great­nes, and to disturbe other mens quietnes, to procure our owne peace & safety, Let vs see whether no man els thinketh so, besides our selues. VVhat saie you if his owne Author Cicero thinke so as well as we?

Suscipienda quidem bella sunt (saith hee) ob eam Lib. 1. de Of­fic. causam, vt sine iniuria in pace viuatur▪ Warres are to be taken in hand, that is, may & must be taken in hād for that cause, & to that intent, that men may liue in peace without iniurie, that is all one as if hee should say, in peace and safetie. VVhereupon I frame my argument thus:

Those warres which are taken in hand, to the The Argu­ment gathe­red into a Syl­logisme. end that the vndertakers thereof may liue in peace and safetie, are taken in hand vpon iust cause, & con­sequently lawfull.

But our warres against the K. of Spaine (if wee hold any warres against him) are taken in hand, to the end that we may liue in peace and safetie.

[Page 23] Ergo, Our warres against the King of Spaine are taken in hand vpon iust cause, & cōsequently lawfull.

The Maior I take out of Cicero: the Minor out of D. Allens own words: the Argument cannot be denied, for it is a good and true Syllogisme, and the consequence necessarie. VVherby you may euidēt­ly perceiue, that not only our wars in the low coun­tries, but those also by Sea, which D. Allen so defa­meth (if we did mainteine any such warres) or anie other warres which wee should vndertake against the K. of Spaine, are both iust and lawfull, euen by his owne allowance, beeing for our owne defense, and the procurement of our own peace and safetie.

Further, because D. Allen shall haue no shew ofAnother Ar­gumēt drawn from D. Al­len himselfe also, to proue the King of Spaine our enemy. reason left him, whereby hee may cauill vpon the word, saying that we cannot iustifie our wars to be for defense against enemies, the K. of Spaine beeing (as he termeth him) our neighbour, allie, and confe­derate: albeit it is a thing not needfull to bee proo­ued, nor doeth anie way concerne my argument, (which is most strong & infallible without it) nei­ther will I take vpon me of my selfe to affirme the K. of Spaine to be our enemie, or touch him in anie wise with breach of his league & confederacie with vs; yet to stoppe M. Allens mouth with his owne words, that he may (I saie) haue nothing to cauill vpon, I will onlie set himselfe to answere himselfe in this behalfe.

The defēse (saith he) of the kings rebels against their most iust Lord, & Souereigne, is no lawfull, nor hono­rable quarrel of warres: neither haue the said traitors [Page 24] and rebels any authority to yeeld vp their Souereigns Townes and Ports into his enemies hands, or them­selues to the English protection, or subiection.

Here D. Allen termeth vs the K. of Spaines ene­mies,The Argu­ment a Rela­tiuis. and if wee bee his enemies (as D. Allen affir­meth) then must he necessarily bee our enemie in like sort, for it is a word of Relation, which beeing rightly pronounced of the one, must also necessa­rily bee pronounced of the other. For a Prince can not bee said to bee the confederate of him that is his enemie: but they must bee both as the one is, either both Socij, or both hostes, both Confe­derates, or both enemies. This a very meane schol­ler, nay euerie man of anie reason or common sense may perceiue to be true. And I doe not doubt but D. Allen himselfe, when he termed vs the K. of Spaines enemies, knew him well inough to bee our enemie.

Thus you see not only that D. Allen hath failed in the proofe of the one part of his diuision, that is: That our warres are not for defence against ene­mies, and therfore vnlawfull: but also that we haue prooued the contrarie against him, both according to his owne diuision, that is: That our warres are for defence against enemies, & therefore lawfull: & also by other reasons of our owne, that is: That our warres are for the procurement of our owne peace and safetie, and therefore most iust, and lawfull. Wherein our proofes & arguments (though they be strong inough of themselues against anie man) [Page 25] yet are they strongest against him of all men, bee­ing drawen euen from his owne Allegations, rea­sons, and assertions: and therefore the more to be credited.

Now come we to the other part, and let vs seeThe other part which D. Allen is to prooue, of his diuision drawen from Cicero. D. Allens as­sertion, that the King of Spaine hath done vnto her Maiestie no iniurie. &c. how hee prooueth The English warres in the low Countreys not to be mooued for reuenge of iniuries or annoyance.

The Kings Maiestie (saith he) hath done to the Queene or her Realme no such iniuries, for redresse or reuenge whereof shee should by hostilitie enter in­to his Dominions, and surprise his Townes and Ca­stles, and bring his people into her subiection.

This is a point wherein I am loth to meddle in vttering what I thinke, or haue heard, yea scarcely would I touch that which is commonly bruted a­broad in the mouthes of all men, considering that the matter concerneth Princes, & is not fit for pri­uate men to deale in: therfore would I rather refer the iudgement therof to euery mans own particu­lar knowledge, opinion, & conscience. Yet bicause it is a part of D. Allens argument, which hee must not so clearly carry away, least it should seeme to be yeelded vnto him, as true: I will craue pardon and leaue, only to remember some particulars either knowen, or commonly beleeued and reported.

And first I know men of iudgement think it no great kindnes in a Prince to harbour (much lesse to enterteine & mainteine) within his Dominions the fugitiue Rebels or Traitors of another Prince, his [Page 26] confederate, vnderstanding how vnduetifully (nay how lewdly and impiously) they haue dealt with their naturall Souereign. But these (you wil saie) are but actions of vnkindnes, not such hainous iniuries. VVell: I would they were lesse, offences I am sure they are at the least, & such as fall within one of the kinds of Iniustice and Iniurie. For greater, it is not fit for me to speake of.

A touch only of some parts offered the Q. Maiestie by the K. of Spaine, which may well be deemed Iniu­ries, yea in the highest de­gree. Yet I doubt not but D. Allen himselfe (whatso­euer he saith here) and a great number of Romish Ca­tholikes more besides him, know somewhat tou­ching the Inuasiō made by the K. of Spains subiects in The Inuasiō in Ireland, Anno. 1580. Ireland, in the year 1580. & of the practises of his Embassador The practises of Mendoza, his Embassa­dor here, with our English Traitors. Mendoza since that time, and of others her Maiesties most vnnatural, subiects shal I saie? nay most bloodie, abhominable, & butcherly minded traitors, both before & since. The verie bo­wels and secrets whereof although they haue been happely kept from our knowledge, (I meane from the knowledge of the meaner sort:) yet their owne confessions haue discouered more then is meet for me to rehearse: and so much as hath bred a general opinion & rumor yea euen in the verie cōmon peo­ple of England, that the K. of Spaine hath been not onlie priuy to thē, but a principall Author & Actor in them all. I will not speake of the secret practises conspired for the deposing of her Maiestie, and ad­uancingThe practices for the depo­sing of her Maiestie, and aduancing of the Q. of Scots to the crown. of the Q. of Scots to the crown of Englād: which whether, or how iustly they may touch the K. of Spain, it is no part of my duetie to deale with. I am sory to haue had occasion to saie so much, in a [Page 27] thing so litle apperteining to me: but I am the more to be pardoned, in that the argument hath inforced me thereunto, & in that I haue mentioned nothing more then is knowen & common to the multitude, and I could not haue said lesse, vnlesse I should haue said nothing at al. But I hope this that hath ben said,For this point I appeale to the conscience and know­ledge of the Papists them­selues which know anie thing. may be sufficient to S. W. Stanley, Capt. Yorke, & to all the English Romanists, to whom D. Allen doeth especially direct his Pamphlet. For I know there is not any of that sort of any account, but is so wel ac­quainted with the priuities of these actions, as that he can picke out of these inough to assure him, that D. Allen hath but dissembled with thē in this point. VVhich being so, they must also know & confesse, and all men els may plainly perceiue, that this other part of his diuision serueth not his turne, no more then the former, to prooue her Maiesties dealings in the low Countries vnlawfull, being grounded vpon a false supposition, that is, That the K. of Spain hath done vnto her Maiestie no such iniurie, wherof shee should seeke reuenge. All D. Allens arguments end in single affirmations, which also are neither confirmed with any au­thoritie, or reason by him, nor car­ry any truth, or probabilitie in them­selues.

Thus haue you heard his argument brought to an end, for here he resteth euen in simple affirmati­ons, which I hope haue been sufficientlie conuic­ted both by substantiall reasons and instances: so that there remaineth not now anie thing to be fur­ther answered, his whole argument and euerie part thereof, being confuted in order from the first pro­position to the last. And, besides this vvhich you haue heard, hath he not anie argumēt in his vvhole [Page 28] Pamphlet, either to iustifie the rendering of De­uenter and Zutphen Forts, or to disprooue her Ma­iesties doings against the K. of Spaine anie way; which I haue heere both by the authorities of his owne Authours, and by reasons deriued euen from himselfe, most euidently declared to bee iustifiable euerie waie, if they were greater then they are: which I could with further & more infallible rea­sons also confirme, if it vvere requisite, or appertei­ning to my purpose.

But I must novv bestovv a vvord or tvvo in no­ting vnto you some errours or ouersightes (at theSome grosse errors or ouer­sights, esca­ped D. Allen, in the hand­ling of this argument. least) escaped from D. Allen, euen in the verie entrie almost of his argumēt: vvhere in the circumstance he vseth, to induce a probabilitie and credit of his first proposition, he setteth dovvne a generall The­sis flat contrarie to that vvhich he goeth about to prooue. For after manie speeches touching the necessitie of Restitution, hovv thinges vvrong­fullie gotten and deteined, ought to bee re­stored, in the ende hee concludeth vvith these verie vvordes: Yet whatsoeuer is done against A generall Thesis pro­nounced by himselfe, flat­ly cōdemning the action which he la­boureth so much to iu­stifie, and commend. military discipline and Iustice, is sinne and pu­nishable by Gods lawes. What can there bee saide more directly against the action of S. W. Stanley, and the rest? For there is none of them, nor anie soldier els of any knowledge or experience, but knoweth, that to yeeld a Towne, Fort, or holde, wherewith a man is put in trust, to the enemy (yea besieging it) so long as there is within it sufficient [Page 29] strength and meanes to defend it, yea though it were not defensible, yet to yeeld it before due sum­mons, is death by the law of Armes: much more to render a Towne freely, without either force or demand; or rather corruptly and traitorously to sel it for money: but the law of Arms doth not punish anie fact with death, which is not done against theThe rendering of Deuē ­ter prooued by D. Allens owne positi­on, to be sin, and punish­able by Gods lawes. same law and discipline: therefore it must needs fol­low that the rendring vp of Deuenter and Zutphen Forts is against military discipline, and consequent­ly (by D. Allens own position) sin, and punishable by Gods lawes. VVhat a resolution call you this for the satisfying of mens consciences touching the lawfulnes of their action, to lead them about with a circumstance of other meaning, and in conclusion to tell them in plaine termes, that that which they haue done is sin, & punishable by Gods lawes?

Yet are there two other errors, though not so e­uident,Two other ouersightes, (or rather grosse absurdities) more sentence. yet as worthy the noting, euen in the next sentence immediatly going before: where, after, he hath taught, that restitutiō is to be made of al things vniustly takē & withholdē, vpō pain of damnatiō, he addeth these wordes: And this I say euen in lawfull warres, or such as to the common people may be vpō their Princes credit so deemed. Where though they may offend th'enimy in life, goods, liberty, & o­therwise: &c.

Wherein first he maketh no difference be­tweeneThe first of the two ouer­sightes. lawfull warres, & vnlawfull warres, which may vpon their Princes credit be by the com­mon [Page 30] people deemed lawfull: as though thinges were iust or vniust either vpon the Princes cre­dit, or according to the peoples opinion of them, not of their own nature, and according to the groundes and causes of them. By this reason there should no warres be vnlawfull: for there is no warre vndertaken, but that both the Prince which mooueth it, is able, and doth pretend some rea­son (or colour of reason) to make it seeme iust, and the common people also, by the Princes de­claration and perswasions, may easily be induced to esteeme it to be lawfull. Wherein by the way I must note some simplicitie, or great dissimulati­on in D. Allen, which would admit the lawful­nes, or vnlawfulnes of warres, to be measured by the opinion of the common people, who (God wot) are furthest from the knowledge of State matters, and the secret dealings which passe be­tweene Princes, and from the consideration of the iniuries and occasions of warre, and there­fore the vnmeetest of all men to be iudges of the lawfulnes thereof.

But howsoeuer it be deemed lawfull, whether by the common people, or by the better and wi­ser sort, and such as are most priuie to the secrets of the State, vpon the Princes credit, or other­wise, if it be in trueth vniust; neither can theNo compari­son betweene thinges sim­ply iust, and things onely deemed iust. warre it selfe bee in anye sort equalled with that warre, which is indeede lawfull, neither can th'executions thereof be allowed and iu­stified [Page 31] as th'executions of a lawfull warre. For the one is simply iust, and th'other simply vniust. And howsoeuer the subiect presuming a thing to be iust vpon the Princes credit, perswadeth himselfe that he doth no iniustice, because hee knoweth not that which he doth, to be vniust: yet is his action in it selfe neuer the lesse vniust: for, ignorantia non excusat peccatum.

You see what a foule error in Diuinity this is; yet is there as bad euen in the next wordes follo­wing:The second absurdity. viz. where though they may offend th'enimy in life, goods, liberty, &c.

Hauing shewed before that restitution ought to be made of all things vniustly gotten and de­teined, vpon paine of damnation, and that euen in lawfull warres, or such as to the common people may vpon the Princes credit be so dee­med, he now maketh it lawfull notwithstanding, euen in the same warres, to offend th'enimy in life, goods, and libertie. As though it were not as great an offence, vniustlye to take awayeVno absurdo dato, infinita consequuntur. a mans goods, as to withholde them: or not a greater offence to take awaye life or liberty, then to take awaye goods: Nay, as though to take away both goods, liberty, and life, were no offence at all (for he maketh them all law­full) where, in the same case, to withholde the same goods, is an offence damnable. What grosse absurdities are these, and how contra­ry to all Diuinity, humane reason, and lawes [Page 32] politike, yea euen vnto themselues? For what can bee more contrarye to it selfe, then first to say that restitution of thinges wrongfully ob­teined and vniustly deteined, is to be made, vnder paine of mortall sinne and damnation (wherein is plainely implyed by himselfe that both wrongfull obteining, and vniust deteining,D. Allen first maketh both wrongful ob­teining and deteining of goods, sinnes mortall and damnable, & afterward maketh the obteining lawfull, and the deteining damnable. is mortall & damnable sinne,) & now after to say that the obteining is lawfull, and the deteining dānable? A thing being iustly & lawfully gottē, how cā the possessiō of it be vniust & vnlawfull?

For better distinction of the actions, let vs sup­pose them to be in distinct and seueral persons. Is not he that robbeth a man, and taketh away his goods, in as great fault, both by Diuine and hu­mane lawes, as he that receiueth and possessethThe wrong­full taking a­way of goods as as great, or rather a grea­ter sinne, then the wrongful withholding of the same goods. them? Nay rather in greater: for we account him principall, the other but accessarie: and by great reason. For if the goods had not beene first wrongfully taken, they could neuer haue bene wrongfully deteined. So the vniust taking was the thing that made the deteining vniust: & (euen by the rules of Philosophie) Quicquid efficit tale, id ipsum est magis tale.

Now if the taking away of goods be a greater offense, or but as great, as the deteining of them, what is then the taking away of libertie, yea of life? Vndoubtedly, vnlesse we will hold with Il­lyricus the opinion of the Stoiks, omnia peccata esse aequalia, which opinion the holy church hath [Page 33] condemned, and Illyricus himselfe for an here­tikeThe wrong­full taking a­way of liber­ty, and life, a greater sinne then y^e wrongfull taking a­way of goods onely. in holding it, we must needes confesse the offence to be farre greater, as the thinges them­selues which are taken away, are of greater account, and deerer vnto men. Being then a greater offence in reason, lawes politike, and especially in Diuinitie, to take away life, goods, and liberty,Ergo the wrongfull ta­king away both of goods, liberty and life (all which D. Al­len maketh no sin, but a thing lawful) are farre grea­ter sinnes, thē the wrongful deteining of goods onely, which D. Al­len pronoun­ceth to be a sinne mortall and damna­ble, euen in the same case. then to deteine onely goods so taken, it must needes appeare to be a great error for a man to affirme, that the wrongfull deteining of goods (which is the lesse sinne) is a mortall and damna­ble sinne, and the wrongfull taking away both of goods, liberty, and life (which is proued to be the farre greater sinne) euen in the same case, is no sinne at all, but a thing lawfull.

What man then, that is of any iudgment, rea­son, or sense, will giue credit to his doctrine, or thinke him to be an honestman, Note the ho­nest and Syn­cere dealing of D. Allen. which hauing expressely taught, that the greater sinne is no sin at all, goeth about to perswade him that the lesse sinne is a sinne mortall and damnable, and there­upon groundeth his whole argument? It is an olde rule for such as will practise the trade of ly­ing, that Mendacem oportet esse memorem, A lyer must haue a good memorie, least he be entrapped in his owne tale: but it seemeth D. Allen presumed so much vpon his continuall exercise in the art, and thought himselfe so much his crasies mai­ster, as that he neuer minded the precept made for Schollers. But so it fareth euer with a badde [Page 34] cause, which haue it neuer so stout a patrone andA bad cause betrayeth it selfe. defender, yet will it by one meanes or other be­tray it selfe: such is the force of the naked, simple, and vndisguised truth, which confoundeth fals­hood, 1. Esdr. 4. 41. euen in her owne colours. For, Magna est ve­ritas, & praeualet: Great is the truth, and preuaileth: yea it breaketh out vnwares, euen out of the mouthes of those that labour most to obscure and suppresse it, that God (the authour of Truth, yea the very truth itselfe) may be glorified euen by his enimies.

Diuers other thinges could I note vnto you out of this pamphlet, euen as grosse, and absurd, and as directly against D. Allens purpose, as any thing may be: But it were vaine to spend time in the further confuting of that, which is skarce worth the looking on: and besides, it is not my speciall purpose, as I told you before, neither would I haue said so much concerning this parte of his pamphlet, but only to th'intent to make my way plainer to the rest, by laying first euē with the ground this dead rotten hedgerow of his dis­ordered, dissolute, and scattered argumēt: wherin you see not onely euery part therof, in order (as wel as it might be gathered & put togither) clean dissolued, answered, & confuted, with substantial reasons & authorities produced therupō at large, so far forth as the matter required; but also sun­dry ouersights & errors (cōmitted in the hand­ling therof) so manifestly discouered, and retorted [Page 35] vpon him, as most effectuall against himselfe: In somuch as I do not a litle maruell how he durst aduēture to write so slender & superficiall a thing vnto them, & so patched togither & stuffed vp with so many & so apparant contrarieties, & fals­hoods, vnlesse he either presumed of their igno­rance (which is the vertue that he, & the cūning clarkes, & learned sort of his sect, do somuch cō ­mendD. Allen pre­sumeth either vpō the igno­rance of thē to whom he writeth, that they are not able to dis­cerne his a­buses: or els vpon their credulity, that they account all Gospell that he spea­keth: other­wise would he be more wary how he published such euident absurdities, and fals­hoods. vnto their schollers, as the mother of De­uotion) or els assured himself of as much credit & authority with them, as Pythagoras had with his followers, that would beleue whatsoeuer he said, without any reasō or further enquiry of the mat­ter, & thought it a sufficient cause to alleage also vnto others, [...] that he said so. If D. Allen haue brought his Catholikes so much to the bēt of his bow, he may be bold to tell them that the soule which was in the Coblers cocke, after ma­ny [...] is crept at the lēgth into his body.

But in matters of conscience, saluation, or dā ­nation (as he saith these are) let such as haue a conscience, looke to their consciences, & not ha­zarde their saluation, or dānation vpon his word, but leane vnto reason & seek to informe them­selues rightly of the truth. For if it be true (as it is most true) that Christ saith, If the blind lead the Math. 15. 14. blind, they fall both into the pit, which he meaneth of those that are blind indeede of ignorance; much more shall it be true, being meant of them that are wilfully blinde, of obstinacie, and de­sire not to see, that both the leader, & the follower [Page 36] shall fall into the bottomlesse pit of euerlasting de­struction.

BBut let vs now come to the very point andNow to the very purpose of D. Allens pamphlet. purpose, whereunto this cunning pamphlet of D. Allens appeareth wholy to tend: for he were very simple & of a shallow reach, that woulde thinke that D. Allen had not a further meaning herein, then to satisfie the consciences of Sir Wil­liam Stanley and his complices, touching the law­fulnes of their giuing vp of Deuenter, especially when he had before (as he saith himselfe) deli­uered his opinion by his letters to Sir W. Stanley therevpon, (and therefore needed the lesse to go about to resolue them againe, which were neuer vnresolued in that point:) & besides, euen in this pamphlet which he pretendeth to write onely for their resolution, spēdeth least part of his time,D. Allen spē ­deth the least part of his labour in the iustification of the action which he pre­tendeth to be the occasion of his pam­phlet: & be­sides leaueth it in the ende more inde­fensible then in the begin­ning. labour, or cunning in that argument, neither iu­stifieth their action in any sort, but onely with bare wordes voide of weight or substance (as hath bene sufficiently shewed) but rather by his owne reasons disalloweth & reproueth it, & lea­ueth it in the midst more doubtful & indefēsible then before: leaping into an other argument in­uectiue against her Maiestie; her doings, of her excōmunication, & deposition by the Pope, & from thence to a perswasion of her liege people to reuolte from their obedience and allegeance vnto her. Whereby he plainely bewrayeth (euen more cleere and manifest then the light of the Sunne) to all men of any meane vnderstan­ding, [Page 37] yea to him that hath but halfe an eie, that his verie direct ende and purpose was wholy to pre­pareWhat his di­rect purpose is. the mindes of the Romish Recusants (such as are apt hearers, & readie followers of his doctrine) for the furtherance and assistance of all seditious practises, that maie bee mooued and attempted a­gainst her Maiestie by the malicious Associates of that wicked confederacie, and especially of the most iniurious inuasion, long since conspired, and complotted, and now presently prouided to bee put in execution against her Maiestie and her Realme, by the K. of Spaine, the Pope, and their Adherents. And to this purpose wholy was this Pamphlet of D. Allens intended, and the other Theme (touching the rendring of Deuenter) enter­teined onlie for an introduction therunto. Wher­inWhether D. Allen haue had any wrōg offered him in resembling him to Sinon, let all men iudge. whether he haue had anie wrong offred him in resembling him to Sinon, whom he hath so truely represented herein, I referre to the iudgement of the Romish Catholikes themselues, that hold him in greatest reuerence. Who, how soeuer they are affected towardes him for Religions sake, yet if there be anie sparke of true honor, English valour, or loue of their Countrie in them (as I trust and assure my selfe there is) I doubt not but looking into, and well foreseeing the end of his purposes, they will vtterly abhorre his vnnaturall practises.

But marke I praie you the order hee obseruethThe order which D Al­len obserueth to attaine vn­to his pur­pose. to attaine vnto his intent.

First to drawe her Maiestie into discredit and [Page 38] disliking with all men, and consequently with her subiects, whereby they maie bee the more easilie incited against her: hee defameth all her most no­ble,First, he defa­meth her Ma­iesties most noble and Princely acti­ons. princelie, and Religious actions, vndertaken for the reliefe of her poore oppressed neighbours, by the name of publike robberies, and sacrilegious warres against God and his Church.

Secondly, to giue them some encouragementSecondly, he giueth the Subiect a warrant to disobey and reuolt from her Maiestie. and warrant (as it were) whereby they maie be the bolder to disobey, and to renounce their due alle­geance and seruice vnto her Maiestie: hee tea­cheth them that since her Excommunication and Deposition by the Pope, shee hath no iust title or interest vnto her Crowne and Kingdome, nor a­nie power or authoritie ouer them, to command them, but that they are euer since that time, freelie discharged from all duetie and allegeance vnto her Maiestie: nay further, that no act done by her au­thoritie, since the publication of that Excommunica­tion & Deposition, hath beene, or can be lawfull by the law of God, or man: and therefore that no man may lawfully serue her in any action, be it otherwise neuer so iust.

Whereupon he runneth into an earnest persua­sionThirdly, Hee persuadeth them flatly to disobedience, and plaine rebellion. of reuolt, to withdraw her Subiects from her seruice, and exhort them to the seruice of the Ro­mish Catholike partie, and her enemies.

What blasphemous slanders, prodigious affir­mations, impudent lies, and deuilish persuasions are these? and how farre vnbeseeming the name, [Page 39] profession and calling of a Diuine? But what is there so honest and godlie, that D. Allen will not defame? what so false and incredible, that hee will not affirme? what so wicked and abhominable, that hee will not perswade? It had been far fit­terThe names and doings of Princes, are not to be cal­led in questi­on by such companions. for D. Allen to haue dealt with his Portis, and let alone the names and doings of Princes. If hee had been as busie in his booke, and as carefull of those thinges which belong to his vocation, he might haue sought out more Diuinitie to satis­fie the Consciences of his Catholike Soldiers, and with more credit (or probabilitie at the least) de­fended their action, then he hath done.

And as vnfit as it was for him, to call in que­stion the names and dooings of Princes, so vnmeet were it for mee, and repugnant to all good discre­tion, to presume to enter into their defense, of whose actions I am neither able, nor worthie to speake, sufficiently for their worthines: whose sa­cred Maiestie and authoritie deriued from the high Gouernor of the world, is as the brightnes of the Sunne shining in his greatest perfection, not to bee gazed on by our dazled eies, & ought to be a shield of protection to all their dooings, against the cu­rious scanning, and venimous detraction of mali­cious monsters. Wherefore I wil not dare to med­dle, so much as with the mention of their namesPrinces repre­sent the po­wer and Ma­iestie of God on earth. or actions, whom God hath ordeined to re­present his owne power, and authoritie ouer vs here on earth, without former crauing of pardon [Page 40] with all humilitie, that I maie bee licenced onlie to examine the truth, (nay the detestable falshood) of these most iniurious calumniations. Whereof also, that I maie not seeme to make a question of that which is past al question, & not to be brought into question by such companions, I will bee as spare of speech, and vse as much breuitie, as the cause and case will permit.

Now then I praie you M. Allen (for to you will I now addresse my speech, to you, which are the defamer of vertue it selfe, and the detracter of all godlines) what publike robberies are those you obiect vnto vs (for her Maiesties name is not fit to be defiled by your impure lippes)? what sacrilegi­ous warres against God and his Church? If you meane the defense or reliefe of the low Coun­tries, which is the onelie thing that galleth you, in respect of the K. of Spaine your chiefe Patrone, and the onlie matter that ministred you the argu­mentHer Maiesties dealings in the low coun­tries alreadie iustified by D. Allens owne argu­ments. of this your pamphlet, her Maiesties dealings in that cause (which it pleaseth you to terme wars) haue ben sufficiently iustified alreadie against your obiections, in this former discourse, as well by the ouerthrow of your arguments, as also by better and more forcible arguments brought against you, drawen euen from your owne Authors, nay from your owne manifest affirmations. Therefore haue you small cause, and lesse reason to runne on, vpon a headlong conclusion of your owne false assump­tions, to defame those actions, which you could [Page 41] not disprooue, nay which your owne assertions haue prooued most lawfull. This only should bee sufficient to stoppe your mouth, though there were nothing more to be said in that behalfe.

But because I thinke it more expedient to satisfie other men (such as wil with reason be satisfied) then necessarie to answere your slanders, I will not stand wholy vpon those aduantages. VVherefore if anie man doubt either of the reason, intent, or IusticeThe declara­tion of the causes that mooued her Maiestie to relieue the di­stressed peo­ple of the low Countries: published, Anno. 1585. of that action; first, for the former pointes I re­ferre him to the declaration published by authori­tie, at the time when her Maiestie first sent her forces ouer into the low Countries, Anno. 1585. wherein are declared the causes that mooued her Maiestie to giue aide and succourse vnto those af­flicted Countries, so fully and plainely, as I doubt not but may satisfie anie reasonable man, touching her reason, and intent therein.

As for the iustice and lavvfulnes of the acti­on, albeit the reason and intent thereof being be­fore declared, and allovved, must needes make the action also iustifiable, vnto such as shall allovv of the causes, yet because D. Allen shall not runne cleare away vvith an opinion of his conceit, IHer Maiesties actions in the low Coun­tries by fur­ther reasons prooued law­full. Offic. lib. 1. vvil thinke it no great labor to iustifie also the acti­on, by argumēts dravven from his ovvn authors.

Iniustitiae duo sunt genera, (saith Cicero): vnum eorum qui inferunt: alterum eorum, qui ab ijs, qui­bus infertur, si possint, non propulsant iniuriam. There are two kinds of iniustice: the one, in them that [Page 42] doe wrong, themselues: the other in them that doe It is one of the kindes of Iniury, or In­iustice, not to defend the iniuried. not reskue and defend other men, from the iniuries offered them, if they be able.

Now of these two kinds of Iniustice, the one was exercised by the K. of Spaine vpon the people of the low Countries (as they saie themselues, for I, for my part, will not imitate the example of D. Allen in charging Princes with Iniustice): whereupon the said people crauing her Maiesties aide and assi­stance, the other kinde (saith Cicero) should haue been offered them by her, if shee should haue de­nied them her helpe and succours, to defend themIbidem. from iniurie. Qui autem non defendit (saith hee) nec obsistit, si potest, iniuriae, tàm est in vitio, quàm si parentes, aut patriam, aut socios deserat. But hee that doeth not defend, nor withstand, if hee can, the wrong done to others, is as much in fault, as if hee should forsake his parentes, Coun­trie, or friendes: which is the most vnnaturall iniustice.

Now if it be a principall point of Iniustice for a man not to defend and succour them that are in­iuried, if he be able, and so farre foorth as hee is able to doe it: then it followeth a contrarijs, A principall part of Iustice, to defend the iniuried. that it is a principall part of Iustice, to assist and defend them that are wronged. By which ar­gument her Maiesties most gracious and Prince­ly action, in yeelding aide and defense vnto the poore oppressed people of the low Countries, is effectually prooued to bee most iust, lawfull, [Page 43] and honourable, and hee a lyer, a slanderer, and an abuser of men, that hath wickedly sought to dishonour it.

I will not (though well and iustly I might) iu­stifie the action vpon Religion, (as beeing for the defense of the true Catholike and Apostolike Reli­gion, which we professe) because I will not runne into the same fault, which I reprehend in him, that is, Petere principium, to ground mine argu­ment vpon that which is in question between him and me: no more then I wil allow him to impeach it vpon the authoritie of his former assumption, That all the Prouinces (of the low Countries) are confessed to bee his Catholike Maiesties ancient and vndoubtfull inheritance: which is in question of armes euen at this day, and therefore not neces­sarie to bee disprooued by mee: neither might I doe it, vnles I would offende in the same fault, which I also reprooue in D. Allen, that is, in dealing with Princes titles, which is no part of his duetie and mine.How falsly D. Allen char­geth her Ma­iestie with en­tring by ho­stilitie into the K. of Spaines Dominions, &c.

Now how vniustly and falsly he chargeth her Maiestie with entring by hostilitie into the King of Spaines Dominions, surprising his Townes and Ca­stles, and bringing his people into her subiection: let all men iudge, that haue in them either reason, dis­cretion, or indifferencie.

First, it is (as hath been alreadie said) a thing in question & cōtrouersie, whether those parts of the low coūtries, where her Maiesties forces haue bin, [Page 44] be the K. of Spaines Dominions, or no: and if they bee not, then is this a most euident and manifest slander, euen before the face of the whole world.

But suppose them to be the K. of Spaines Domi­nions, as he presumeth; yet is it not vnknowen to anie priuate mean man in this Realme, that know­eth anie thing of the affaires of those Coun­tries, that her Maiestie hath beene offered, yea, with humble and earnest sute of the people of those partes, intreated, to take both them and their Countries into her absolute protection, rule and gouernment, which, though thereHer Maiestie being offered and intreated to take the low Coun­tries into her absolute go­uernment, hath refused them. were no great doubt, but that shee might law­fully haue done, yet hath her Maiestie euer hi­therto vtterlie refused them: which shee needed not, neither by all likelihood would haue done, if shee had had anie such great thirst after those Townes, Castles, Countries or peoples Domini­on.

No, her Maiestie is content with her owneHer Maiestie content with hir own king­dome. Her iust and mercifull go­uernment. kingdome, and gouerneth her subiects by lawfull authoritie, with Iustice and Clemency, not by ty­ranny, with rigor, and oppression: neither seeketh shee, either by the Popes pretended authoritie and assistance to depose, or by violēt armes to depriue, other Princes of their kingdomes. Shee cleaueth not to the Pope, to make his supreme power a warrant for her will, though she might haue many aduantages and priuiledges therby, to take & leaueIt is a great benefit for him that see­keth worldly pleasure or profit, to be frendes with the Pope, who by his speciall prerogatiue can dispence with any sin, be it neuer so abhommable and make all thinges law­full that he lusteth, how­soeuer God forbid them. what, where, when, & how she liketh, to confound [Page 45] all lawes, both of God and man, and to make all lawfull that she lusteth: but she hath care of her ownesoule, and conscience, and of the charge committed vnto her by him, to whom onely she is to giue account thereof: she respecteth not her own profit or pleasure, but the puritie and synce­rity of religion, and the true worship of God: & therefore she reiecteth all frendship, fauour, and countenance of the Pope. She thinketh not king­domes to be rightly theirs that can catch them, nor practiseth by Machiauelian shiftes (as you terme them) to dispossesse Princes of their liues, to the intent to possesse her selfe of their kingdomes.For this which D. Al­len obiecteth to vs, let him looke to his own party. She thrusteth not her neighbours out of their rightfull inheritance, to enlarge her owne domi­nions, but diminisheth her owne forces, to suc­cour and relieue her distressed neighbours. And shall these her most vertuous, godly, and religi­ous actions be defamed by a most vitious, vn­godly, and malicious detractor?

But the Palme tree, which resembleth vertue, the more it is burthened, the more it riseth a­gaine, and the pure gold the more it is rubbed, the more it glistereth; and her vertuous, pure, andD. Allens tongue is no slaunder. golden deedes, the more they are blasphemed by such an one, whose tongue (as they say) is no slaunder, but his reproch rather a credit, the brighter shall they shine in glorie to the euerla­sting memorie of her vnspotted renowne.

And since I am in hand with D. Allens mali­cious [Page 46] and slanderous inueighing against her Maiestie, and her ministers, I may not by the way omit this proper quippe giuen my L of Lei­cester (wherein he seemeth wonderfully to haue pleased his owne queint conceit) by offering a comparison betweene the D. of Par­maes glorious exploits, and his Lordships famous D. Allens Scosses at the Earle of Lei­cester. factes (as it pleaseth him skornefully to terme them) with a scilicet.

O le pidum caput, O lusty Cardinall: so well it becometh a man of your coate and calling, to play Dauus, to take vpon you the part and person of a scoffer? And I pray you what great1. Psal. 1. and hath not sit in the seat of skorners. dishonor haue you done the noble Earle therin? As though his vertues were so farre inferiour, to the others. I speake not any way to the derogatiō of the Dukes honor, for I know him to be a wor­thy a Prince, and a famous soldiour: neither by way of comparison, for I am not so il nurtured, as to make cōparisons betwene Princes. But I hope your Catholike soldiours Sir W. Stanley, and Row­land Yorke, & the rest will confesse, that for the small time he was in those countries, & the little meanes he had there, considering also the great crosses he had both there and elsewhere, he wasThe Earle of Leicesters managing of the low coū ­trie affaires during his a­bode there. neither idle, nor spent his time & trauell in vaine: he shewed sufficiencie inough both in his tem­perate, prudent, and politike gouernment of the State, and managing of the militarie affaires: neither was he backward for his owne person [Page 47] (if he were not too forward) at any seruice in the field, where either his counsell, presence, or help of hand was required. They all know this to beeGraue be­trayed. true. And, howsoeuer Graue was cowardly (and by euident proofe also trayterously) deliuered by Hemert the Gouernor, Venlo sold by the Bur­ghers,Venlo solde. before th'enimie euer prepared to march towards it, Nuys (after the wounding of the Go­uernor)Nuys badly lost. with little force obteined, but not with­out some trechery, & lastly Berke two monethesBerke two moneths besieged and then abando­ned for feare of our army marching towardes it. besieged, & in the end abādoned for fe [...]e of the Earle of Leicester with his army, being at Eltē on­ward in his march thither, to leauy the siege: yet my L. of Leicester (with a very smal power, not a­boue 5000. men, of al sorts) encāped before Duis­burgh on tuesday, entrēched it on wednesday, plātedDuisburgh yeelded to the Earle of Lei­cester on Fry­day the secōd of Septembre 1586. his ordinance on Thursday, battered it on Friday, and had it yeelded to his mercy the same day by noone: and within a fortnight after, remoued with the same power to Zutphen, abode the Duke of Parmaes coming (who was reportedThis encoū ter was the 22. of Sept. 1586, wherin the most worthy, no­ble, and va­liant knight Sir Philip Sidney recei­ued his deth [...] wound. to come with almost foure times so many) en­countred his vantgard one to sixe at the least, besieged the fort, and within three weekes The Earle of Leicester wan the sort, the 6. day of October following, the Prince being with his whole army within two mile of the place. wan it, euen in the Duke of Parmaes sight, which had before that time endured ten monethes siege of more thē twice so great an army, & yet held good Neither did the Earle of Leicester raise his siege from either of these pieces, till he had gottē thē: [Page 48] neither bought he either of them, but with theHere are not mentioned all the serui­ces which were done vnder the Earle of Lei­cesters con­duct in the low coun­tries, as the o­uerthrow of the Spaniards at Graue, the winning of Axell, and diuers fortes and Castles in those partes, but onely those partes, but onely those seruices wher­at he himselfe was present in person, & a principall director and actor in them all. price of his owne labour & industrie (being pre­sent in person and giuing both direction & assi­stance in all these seruices) and with the bloud of his soldiours, and those very few. All this your Catholike soldiours also know to bee most true. And are these exploits, none at all, or to be con­temned and derided?

But in truth M. Doctor you know not what they be, and therefore you make light of them. If D. Allen had bene there, I be­leeue hee would haue bene in an other hu­mour, skarce so pleasant, though hap­pely more ridiculous. I would you had bene present your selfe either in the towne of Duisburgh, or in one of the fortes of Zutphen, to haue seene them: then might you better haue iudged of them, at the least I am per­swaded you would not so haue skorned them.

And if you thinke the infortunate successe of Sluys the yeare following, an impeachment to the credit gotten by these exploits: you do great­ly abuse your selfe. The fault of the losse of Sluys, not to be imputed to the Earle of Leicester, which was in other mens negligence, or For it is very▪ well knowne to all men (especially of those countries) where and in whom the fault of that default lay. For if those preparations which my L. of Leicester commanded, and made sure account of, had bin duely accomplished, as they were certainely pro­mised and assured by them that had the charge thereof: the towne had (with Gods helpe) vn­doubtedly bene relieued. But howsoeuer the matter fel out either by the negligent or treache­rous dealings of other men, that were put in trust therein: I say with Ouid: careat successibus opto, [Page 49] Quisquis ab euentu facta notanda put at: Ill may he Epist. 2. chieue, that measureth the fact by the euent: and little reason hath he, that will impute another mans fault, as a dishonour to my L. of Leice­ster.

But herein may you plainely see the intem­perancie of D. Allen, and how he dealeth by affection, that when he hath nothing that he can iustly obiect in particular to so honorable and worthy a noble man, yet he will in a general sort glaunce at him, only to bring his name in que­stion with the multitude. But all the worlde may easily know the cause why the Earle of Lei­cester The cause why the Earle of Leicester is most odious to D. Allen. is aboue al mē the most odious to D. Allē, that is, onely because he is one of the greatest, & principall patrons of true religion, which D. Al­len so much hateth.

And for this cause also haue there bene sun­drySundry libels heretofore cast forth by Papists par­ticularly a­gainst the Earle of Lei­cester. other infamous libels heretofore secretly cast out and spred abroad, against this most no­ble gentlemā, likely inough by Allen himselfe, or by Persons, or atleast some one of that viperous backbiting generation. Wherein, the authors (as if Belzebub himselfe, the maister of that malici­ous sect, had sat by, & giuen them instructions) haue not only raked their owne braines to theThe Papistes cankred ma­lice to the Earle of Leicester bare scull, but (I am sure) haue not left any one corner within the whole compasse of Hell it selfe vnransacked, to seeke and find out some new & strange kinds of rancor and venim (more then [Page 50] all the Poets from the beginning of the worlde could euer inuent for the description of Enuie, & the Furies themselues) wherewith to exasperate and empoison their most outragious slaunders, breathed out against him. Which euen vpon the very first view haue appeared vnto all men so manifestly false, monstrous, and farre from all colour of truth, credit, or likelyhood, as his very enimies themselues, and such asTheir libels discredited euen by the notorious falshoods conteined in them. hate him in their hartes, haue not onely bene ashamed of the slaunders, but openlye con­demned the authours of that most barbarous villany, and shamelesse immanity. In which respect being with all men generally so much discredited, detested and abhorred for their ab­hominable vntruth, they haue not hitherto beneAnd there­fore thought not fit to be answered. thought worthy, fit, or seemely to be answered by any man, and therefore shall not presently be further stirred by me, but returned to the filthy sinke, from whence they proceeded.

And for the authours thereof, as, thinking byThe mischief which the au­thours therof meant vnto the Earle, is fallen vpon their own heads. this meanes to make his Lordship odious amōgst men, they haue not onely failed of their purpose, but haue thereby also made themselues hate­full vnto God, and infamous to the worlde, and fallen themselues into the pit which they dig­ged for him: So haue they contrarie to theirPsal. 7. 15. own minds, and against their willes) heaped on his head the heauenly blessings which Christ himselfe with his owne mouth pronounceth [Page 51] vpon those which are reuiled, persecuted, & falsely Matth. 5. 11. slandered for his sake. Which may be, and (no doubt) is a singular comfort to the most honou­rable, zealous, and godly minded Earle, not one­ly to despise and contemne their despitefull slan­ders, but so much the more hartily to reioyce and triumph ouer their malice, as he seeth him selfe the more impudently, and furiously assai­led with their iniurious reproches.

It were too much labour, and too ill bestow­ed, either to reply vpon, or to repeate all the rai­ling and slanderous speeches, which D. Allen bel­cheth out against his Soueraigne, her ministers, and countrey: for therein onely (in mine opini­on) he seemeth to himselfe to haue best grace. But he that will defile his owne nest (as they say) the countrey wherein he was borne and bred, calling it the Buckler of all rebellion and iniustice, D. Allens vn­naturall im­piety towards his countrey. and an enimie of lawfull Dominion and Superiori­tie, yea, he that will not sticke to rippe vp the wombe, and to teare and take out the bo­wels of his owne mother, he that will en­deuour to bring in an inuasion, to the vtter spoyle, ruine, and depopulation of his deare countrye: what iniurie, what wickednesse, what impietye, will hee leaue vnattemp­ted?

But now will I come to the second step of hisThe second steppe of D Allens lad­der. ladder, wherein (hauing already sought, by defa­ming her Maiesties most iust & honorable actiōs, [Page 52] to withdraw the hartes & loue of her subiectesTo giue the subiect a warrant for his disobedi­ence. from her) he now goeth about to embolden them to disobey her, by giuing them a war­rant for their disobedience, teaching that since her Maiestie was excommunicate and depo­sed by the Popes authoritye, there is no subiect that neede or ought, or may lawfully serue her in any case, be it otherwise neuer so lawfull.

A very good doctrine (no doubt) and well a­greeing with the word of God.

The holy Ghost saith, Let euery soule be subiect Obedience & subiection both to the Prince and his ministers, commanded. to the higher power: and whosoeuer resisteth the po­wer, resisteth the ordinance of God, and they that re­sist shall receiue to themselues iudgement. And fur­ther: Submit your selues, whether it be to the king, Rom. 13. 1, & 2. [...]. Pet. 2. 13. 14. & 15. ver. as vnto the superiour, or vnto Gouernours, as sent by him: for so is the will of God. &c.

But these are matters out of my profession, and meeter to be argued by Diuines, and so is all this whole question touching the excommunica­tion and deposition of Princes. Yet because I see litle Diuinitie vsed by D. Allen for the proofe ofLittle Diui­nity or rather none at all vsed by D. Allen to warrant the subiects diso­bedience. his part, but such as may easily be answered by a man of small reading, I may be the bolder in briefe manner to examine his handling of this point, that you may see what he hath to say for manteinance of this seditious doctrine. Wherein if I proceede vltra crepidam (as D. Allen hath doone in dealing with Princes [Page 53] titles and State matters) or steppe a little out of square, I humbly craue pardon of the learned Di­uines, for entring into their professiō, which D. Al­len doeth not of Princes, for entring into their pos­session. But the lesse maruell is it that hee is so bold with Princes in that point, when he toucheth theirD. Allen is ve­ry bold with Princes, which maketh them all subiect to a Priest. freeholds so much neerer, in making both them, their persons, and kingdomes subiect to the Com­mandement, and disposing of a man of as meane qualitie (in a maner) as himselfe.

But we see God hath giuen vnto Princes autho­ritie and commandement ouer their Subiects, and hath willed all sorts of people, as well Ecclesiasti­call, as Temporall (and consequently both D. Allen and the Pope himselfe) to submit themselues vnto Princes, to be subiect vnto them, to obey, and not to resist them, vnder paine of iudgement: let vs see then by what authoritie D. Allen can release and discharge the Subiect from his obedience, duetie, and allegeance vnto his Prince.

His first authoritie is taken from Hildebrand D. Allens first authoritie to warrant diso­bedience to the Prince▪ Hildebrand a Pope of Rome, other­wise called Gregory the seuenth. (whom hee calleth Gregory the seuenth) who ta­king vpon him more like a king of kinges, or lord of the whole world, then like a true scholler and follower of Christ, pronounceth his decree with a great Maiestie in the plurall number, We (saith he) according to our predecessours Decrees, doe assoile & discharge all them that by obligation of oath, or fide­litie, are bound to persons excommunicate: and that they doe not obey such, we do expresly forbid.

[Page 54]His secōd authoritie (which is euen the like) heD. Allens se­cond autho­ritie to war­rant disobe­dience. Pope Vrban the second. fetcheth from Vrbanus the second, who vseth this inhibition: forbid (saith hee) the sworne soldiers of Conte Hugh, that they serue him not so long as hee standeth Excommunicate: And if they pretende their former oath made vnto him: admonish them that God is to be serued before men, and that the oth which they made to him when hee was a Christian Prince, is not now to be kept towards him, being an enemy to God and his Saints, and a breaker and con­temner of their commandements.

A faire paire of authorities, drawen from a cou­pleA good war­rant from a paire of Popes. of Popes, who had euen as good authoritie to giue these discharges and inhibitions, as D. Allen himselfe.

Is this the best warrant you haue to release thePope Hilde­brand tooke vpon him to Excommuni­cate the Em­perour Henry the fourth, & to make wars against him, and erect a­nother Em­perour in his place: But God (to pu­nish the pride of the Pope, & disobedience of his Adhe­rents) giuing the victorie vnto the true Emperour Henry the fourth, against the vsurping Pope and Emperour, the said Henry caused Hildebrand himselfe by a Synode in Italy to be deposed, as Pope Iohn, Syluester, Benet, and Gregory the sixt, were also by other Emperours, foure Popes within a few yeeres deposed. subiect of his oath and obedience to his Prince, be­cause two Popes of your owne pack (whose whole practise hath been for these foure or fiue hundreth yeeres, to bring the heads of Princes vnder their girdles) haue, to that intēt, pronounced it to be law­ful for the subiect, to renounce his allegeance to his Prince, whensoeuer it should please his holines (forsooth) vpon any displeasure or priuate occasion (vnder pretence of some hainous crime) to Excom­municate him?

What if we should deny that these Popes, or a­ny other Pope euer had, or hath any authoritie to [Page 55] Excommunicate a forrein Prince, no way subiect to his charge? D. Allen hath not prooued it in his Pamphlet, nor anie where els, neither is hee a­ble to prooue it with the helpe of all the Cardinals in Rome (yea and of the Pope himselfe too) while he liueth.

But such as are Romanists, are of another minde, and will happely beleeue D. Allens bare affirmation in this behalfe, and so may be persuaded, not onely that the Pope hath authoritie to Excommunicate and depose Princes at his pleasure, but also that the subiects of Princes so Excommunicate and deposed by the Pope, may lawfully, and ought in duetie to disobey and reuolt from their seruice.

How they may bee seduced by erroneous doc­trine, I know not: but for other men, that are ei­ther of sounder Religion, or men indifferent, or not so throughly, and obstinately (as vpon a meereNeither D. Allens affir­mation, nor the authori­tie of anie Pope, ought to haue any cre­dit, being di­rectly contra­dictorie to the expresse word of God. selfewill) addicted to that faction, I doubt not but they will be better aduised, then to giue credit vnto the affirmation of anie man, or the authoritie of a­nie Pope (though hee make himselfe more then a man) beeing directly contradictorie to the expresse word, and will of God, as hath been shewed by the places of Scripture aboue rehearsed, and by manie more may be.

But because they also shall not haue anie colour of defense left them, whereby to excuse them­selues so much as vpon ignorance in this behalfe, I will (since I am entred into it) laie before [Page 56] them, in as few words as I can, the abuses of D. Al­len whereby hee goeth about to deceiue them in this point, and prooue directly and manifestly vn­to them, that neither the Pope hath any authoritie to depose Princes from their thrones, which is the ground whereon he buildeth his warrant of re­uolt: and further that it is vtterly vnlawfull for the Subiect, for any such occasion to deny the Prince the obedience, subiection, and seruice due vnto him, much more in traitorous manner to rebell against him; which D. Allen so alloweth and commendeth.

First therefore, as concerning the Popes autho­ritieThat the Pope hath no authoritie to depose Prin­ces. to depose Princes, I demand from whom hee hath that authoritie, whether of himselfe, or from God? Of himselfe I know he will not say, for that were as great arrogancie, as absurditie in him to saie. And if he would (as perhaps he could be con­tent to take it vpon himselfe, if hee thought it might go for currant) yet can hee not yeeld a­ny colour or shew of reason to mainteine it, beingRom. 13. There is no power, but of God, Ergo, the Pope can haue no po­wer of him­selfe to depose Princes. contrarie to the expresse word of God. For There is no power (saith the Apostle) but of God, and the powers that be, are ordeined of God. Then can the Pope haue no power or authoritie of himselfe, vn­lesse he will affirme himselfe to be God. Againe, No man hath po­wer of him­selfe to fru­strate the or­dinance of God, Ergo the Pope hath no power of himselfe to depose Princes, which are or­deined of God. And the Prince being a power, and consequently ordeined of God, it were great presumption in him to affirm, and greater blindnes in men to beleeue, that the au­thoritie of man can frustrate or take away the or­dinance of God.

[Page 57]It resteth therefore, that the Pope, if he haue anieIf the Pope haue any au­thoritie to de­pose Princes, he must haue it from God. authoritie to depose Princes, he must haue it from God. If he haue it from God, he must haue it by some war­rant out of his word. And if he haue it from God, thē is there some warrant in his word to authorise the Pope there­unto: But no place of Scripture giueth him warrant to de­pose Princes. But there is not anie place of Scripture that giueth the Pope any expresse power to depose Prin­ces: Ergo, he hath no authoritie from God. and therfore hath he no such authoritie from God.

For the proofe of my Minor: First it is likely, that If any place of Scripture had warran­ted the Pope to depose Princes, it is likely D. Al­len would haue alled­ged it: but he alledgeth none. if there were any such place of Scripture, as giueth the Pope expresse power to depose Princes, D. Al­len would vndoubtedly haue alledged it, for the more credit of the cause, and not haue passed it ouer with a bare affirmation, beeing a matter heretofore by many and manifest arguments and proofes of Scripture, cleerly disprooued, and con­uinced against him.

Secondly, for further confirmation thereof, I reason thus: Besides the obedience and subiection which God hath commanded in the Scripture to be done vnto Princes, hee hath further forbidden all men Exod. 22. 28. Ecclesiastes, 10. 20. to speake euill of the ruler of the people, or to curse the King, yea so much as in thought. Where­upon I frame this argument.

God forbid­deth all men to speake euil of Princes, so much as in thought: Er­go much more to hurt them in deed, and to depriue them of their kingdomes, and liues too, which the Pope seeketh to doe, and D Allen mainteineth, may lawfully be done. God forbiddeth all men to curse the King, yea so much as in thought, Ergo: he forbiddeth the Pope to curse the King, so much as in thought; And he that forbiddeth to doe the lesse, much more forbid­deth to doe the greater: But it is far greater to curse the K. indeed, & openly, and to depriue him of his [Page 58] kingdome, then to curse him in thought only, or to speake euill of him: Ergo, God forbidding the Pope to speake euill of the King, or to curse him in his thought, much more forbiddeth him to curse the King openly, or to depriue him of his kingdome: wherupon it followeth by good consequence, that God doth not in any place of Scripture authorise the Pope to depose Princes: for so should he allow and warrant that in one place, which he hath forbidden in another: whereof you see what inconuenience should follow, that God should command contra­ries, and the Scriptures should bee repugnant to themselues, which were plaine Atheisme to affirm. Whereby it maie be cleare and manifest vnto eue­rie man, that hath any sense of Christianitie in him, that God hauing in these former places of Scripture expresly forbidden all men to curse in thought, or to speake euill of the King, much more to curse him openly or to bereaue him of his kingdome, doeth not therefore in anie place of Scripture ad­mit or authorise anie man (contrarie to this inhi­bition) to curse, excommunicate, and depose Prin­cesWhat God commandeth in one place of Scripture, he doth not countermand in another: neither are the Scriptures cō ­trarie one to another. out of their kingdomes. For that were to coun­termand his owne commandements, and to shew himselfe variable, inconstant, & repugnant to him­selfe, which were high impietie for anie man to i­magine.

Thus you see (beside the presumption, which is to be gathered out of D. Allens own dealing, in that hee alledgeth no place of Scripture to warrant the Popes depriuing of Princes, that it is therfore likely that no place of Scripture doth authorise him ther­vnto) [Page 59] you see it (I say) directly proued by sound and substantiall argumēt, (as by many more also might be verie aboundantly, if either the cause required proofe, or if it were my purpose to stand vpon the confirmation of that, which is of itselfe so mani­fest) that the Pope neither hath, nor can haue anie expresse authoritie, giuen him directly by the word of God to depose Princes: which is the thing that God reserueth wholy to himselfe: for it is he (not the Pope) that deposeth the mighty from their seat, & ex­alteth Luke. 1. Dan. 2. 20. & cap. 4. 14. & 22. them that are low: it is he (not the Pope) that putteth downe kings, & setteth vp kings, and giueth kingdomes to whomsoeuer he will. For God hath or­deinedGod (not the Pope) putteth downe and setteth vp Kings. Princes to rule his people, and to represent his own Maiestie amongst them, which cannot be subiect to any earthly creature: & as he hath put all men in subiection vnder them (as his own Vicege­rents on Earth) so hath he subiected thē vnto none, but onely and immediatly to himselfe. Which su­premeThe ancient Fathers and Doctors of the Church, confirme the supreme au­thoritie of Princes next immediatly vnder God. Tertul. ad Sca­pulam. authoritie of Princes next vnder God, how­soeuer D. Allen doth maliciously and wickedly im­pugne, yet the Church of Christ hath euer confes­sed & confirmed it, as appeareth by the sentences of the holie Fathers and Doctors of the Church tou­ching that point. Colimus imperatorem (saith Ter­tullian) vt hominē a Deo secundum, & solo Deo mi­norem: we worship the Emperour, as a man next vnto God, & inferiour to God only. And againe, Deum esse Idem in Apo­logetico. solum, in cuius solius potestate sunt, à quo sunt secundi, post quem primi, ante omnes & super omnes Deos & homines: That it is [Page 60] God onely, in whose power alone Princes are, to whom they are second, and after whom they are first, before all, and ouer all both Gods and men. Optatus in likeOptat. contra Parmenian. lib. 3. sort saith: Super Imperatorem non est nisi solus De­us qui fecit Imperatorem: There is none aboue the Emperour but onely God, who made the Emperour. Chrysostom ad populum An­tioch. hom. 2. Greg. epist. lib. 3. cap. 100. & cap. 103. And Chrysostome saith: Parem vllum super terram non habet: The Emperour hath no equall on earth. And Gregory affirmeth further, That power is gi­uen to Princes from heauen ouer all men, not only sol­diers, but Priests.

If Princes then (by the iudgement of the old lear­ned Fathers and Doctors of the Church, whose names D. Allen doeth more boast of, then alledge their testimonies) bee in authoritie next vnto God, inferior to him only, & superiors to all men; and if there be none aboue the Prince, but onely God The Pope must necessa­rily presume himselfe to be God, els can he not be a­boue Princes. who made the Prince: the Pope must of necessitie either presume himselfe to be God, els can he not be aboue the Prince, or at the least make himselfe no man, but a monster, otherwise must he needes be inferiour to the Prince.

And if the Prince haue no equall on earth: theThe Pope must either acknowledge himselfe to be no man, and not to bee at all, or els must he necessarily be inferior to Princes. Pope must either acknowledge himselfe to bee vn­der the Prince, or els not to bee at all.

The Pope, whatsoeuer he be, Ecclesi­asticall or temporall person, must needes be subiect to the power of Princes. And if power be giuen vnto Princes from hea­uen ouer all men, not only soldiers, but Priestes also: then cannot the Pope (whether hee bee soldier, or Priest, or whatsoeuer hee be, so hee be a man) exempt himselfe frō that power, which God hath giuen vnto the Prince ouer him: much les can [Page 61] he take away from Princes that power, whichThe power to set vp, and put downe Princes, pecu­liar to God alone. God hath giuen vnto them. For the power of setting vp and putting downe Princes (being in Maiestie the greatest on earth, and proper to God himselfe alone) hath he not imparted vnto anye earthly creature, either absolutely from him­himselfe, or iointly with himselfe, but hath re­serued it wholy to himselfe.

But because D. Allen is so much more deuo­tedD. Allen more deuo­ted to the Pope then to God. vnto the Pope then to God, as that he can bee content to pull out of Gods hand his peculiar au­thority and prerogatiue, to draw the same who­ly vnto the Pope, by what meanes he careth not,A notable impiety added to sacrilege right, or wrong, and (the more to augment the iniurie) will needes make Gods own word a war­rant to robbe himselfe of his honour, and right: hauing already shewed that he cannot by anye meanes directly drawe from God vnto the Pope, the authoritie of deposing Princes, I will lay be­fore you also the indirect meanes he vseth in this pamphlet, to accomplish his intent, and how li­tleWhat D. Al­len cannot proue directly by sentence of Scripture, he endeuou­reth indirect­ly to induce by example. Athalia. Ahab. Iesabell. they also serue his turne.

What he cannot proue by sentence of Scrip­ture, he laboureth (by the way) to induce by ex­ample: as namely by the mention of the vsur­ping Queene Athalia, the wicked King Ahab, and cursed Iesabell, who were all (as he seemeth to in­tend) deposed from their kingdomes and slaine: because the Priestes and Prophets of God did therein giue assistance, counsell, or direction, he [Page 62] woulde hereupon faine inferre, that the Pope may by these examples take away both the crownes and liues of princes.

An argument farre fet, in truth, and sauouringAn argumēt sauouring more of ma­lice, then of substance. more of malice then of substance. For, the comparison of her Maiestie vnto an vsurper, or to wicked Idolaters, is as odious and vnpro­per, as the resemblance of the Pope to the holy Prophets, is vnfitte and vnequall. Wher­in I must note vnto you by the way an euill spirite in D. Allen, that seeketh (or rather snatch­eth)D. Allens can­kred mind. all opportunities to spit forth his venim a­gainst so gratious a princesse. But let vs leaue his vice vpon himselfe, and looke in to the vertue of his argument.

Athalia, was lawfully deposed from the kingdom, D. Allens ar­gument drawne from the example of Athalia. and slaine, by the authoritie of Ioiada the high priest: Ergo the Pope hath authority both to depose, and pro­cure the death of the Queenes Maiestie: (For that is it, that D. Allen doth as earnestly labour to iusti­fy, as the Pope doth diligently endeuour to at­chieue:) but I trust the Pope shall faile asmuch of his wicked intent, as the Doctor faileth in his weake argument.

Whereof, to speake first of the whole, I doeThe conse­quent denyed vtterly deny his consequent. For neither is it to be graunted him, that the Popes authority isThe reason why. as great against the Queenes Maiestie, as Ioia­daes was against Athalia: neither is her Ma­iesties case like to Athaliaes: of both which [Page 63] I will make plaine demonstration.

First concerning Ioiada, as he was high priest,The Demon­stration she­wing the dif­ference be­tweene both the persons▪ and cases. so was he also the Priace of his tribe, and thereby had more authoritie to deale in the state of that kingdome, then the Pope can haue to deale in a forreine kingdome. And for Atha­lia, she was an vsurper, who came to the crowne by killing the kinges children, all sa­uing one, whom Ioiada kept secret and saued from her furie, vntill he had the meanes to restore him to his kingdome, by suppressing the vsurper. But it is very well knowne, that the Queenes Maiestie is no vsurper, but a law­fullThe Queenes Maiestie knowne to be a lawfull prince, no vsurper. Prince, neither came to the crowne by a­ny such wicked meanes, but by due right of inheritaunce: So is there as great oddes be­twixt her case and Athaliaes, as betweene the authority of Ioiada, and of the Pope: And the cases being vnlike, the consequent cannot be good. For though an vsurper may lawfully be deposed, and slaine, yet it followeth not there­fore that a rightfull Prince may: and though the chiefe Princes and States of a countrey vnited together, may aide and assist the lawfull King to place him in his throne, and to put downe the vsurper: yet doth it not follow, that a priest, which is a meere straunger to the coun­trie, may therefore thrust a lawfull Prince out of his kingdome.

And as little reason as there is in his conse­quent, D. Allens An­tecedent also false. [Page 64] so litle truth is there in the antecedent. For neither was Athalia deposed and slaine by Ioiada himselfe, neither by his authority (much lesse by the authority of his priesthood:) For he did not in any sort take the matter, or the au­thority vpon himselfe, but what he did, he did by the common consent of the Nobles and Cap­teines, whom (as the text saith) before he would attempt any thing, he caused to come vnto him into the house of the Lord, and made a couenant with thē, 2. Kings. 11. and tooke an oth of them in the house of the Lord, & shewed them the kinges sonne, After which con­sent and couenant accorded amongst them, ha­uing disposed an order for the proclaiming andIoash was re­stored not by Ioiada alone, but by the whole Nobi­lity and State. establishing of Ioash (the young & rightfull king) whom he had so saued from the massacre, hee brought him forth (as the text saith) and put the Crowne vpon him, and gaue him the testimonie, and têhy made him king: And when Athalia hearingAthalia de­posed and slaine by the Nobles and State, not by Ioiada alone, nor by his authority. the noise of the running of the people, came in, and cryed treason, treason: the text saith, thêy layd handes on her and she went by the way, by which the horses go to the house of the king, and there was shee slaine.

So it appeareth by the very text itselfe, that Athalia was neither deposed nor slaine by Ioiada, nor by his authority, but by the Nobles & whole state of the countrey, and by the authoritye of the rightfull king, whom they firstcrow­ned, annointed, and proclaimed: neither did [Page 65] Ioiada any thing in the matter, more then duety, nature, and conscience moued him vnto, to pre­sent vnto the nobles and fathers of Israell, the kinges sonne whom he had saued, and to fur­ther the restoring of him to his right, being the king his maisters sonne, and neerest allyed vnto him, and (especially) right heire to the king­dome: None authoritie did hee take vpon him­selfe therein, especially in respect of his priest­hood. Thus you see how little this example of of the vsurping Queene Athalia serueth D. Allens turne to proue the Popes authority to depose Princes.

And for the other of Ahab, & Iesabell, theyAhab and Ie­sabell. proue euen as much. For if D. Allen meane Ahab himselfe, touching his owne person: he was nei­therAhab him­self was neuer deposed. depriued of his kingdome nor slaine by a­ny priest or prophet, but died king of Israell, and was slaine in the field fighting against the king of Aram, about Ramoth Gilead. But if he1. King. 22. meane the sonnes and whole house of Ahab, which were destroyed by Iehu, D. Allen abu­seth both himselfe and you very much, to tell you that they were deposed and destroyed ei­therNeither priest nor prophet but Iehu (king of Israell, deposed, and smote the whole house of Ahab. 2. Kings 9. by Priest or Prophet: for it was Iehu (the king of Israell) that slue Iehoram, and smote the house of Ahab, and caused Iesabell to be cast out of the window.

But (saith D. Allen) Iehu receiued authority and commission so to do, from Eliseus the prophet: & [Page 66] therefore the Pope may giue (and consequently hath himselfe) authoritie to depose and kill Prin­ces.

I deny your antecedent (M. Doctor:) For it is most false that Iehu receiued authority from Eli­seus (as you seeme to intend he did from Elias, mistaking either the man, or the matter, in your defense of the English Catholike) to put downe the sonne and whole house of Ahab: for the Prophet which was sent by Eliseus vnto Iehu to annoynt him, neuer spake word of Eliseus to him, much lesse deliuered him any authority from Eliseus, but deliuered his message expressely from God, beginning with, Thus saith the Lord God of Israell, 2. Kings. 9. 6. &c: not, Thus saith Eliseus.

So was it the authority of God (and not of aThe house of Ahab, and Ie­sabell, depo­sed and slaine by the autho­rity and ex­presse com­mandement of God, not of a priest, or prophet. Prophet) wherby the house of Ahab, and Iesabel were put downe & slaine; neither was priest or prophet the doer, but Iehu the king of Israell, whom God had by speciall commandement ap­pointed to depose and smite them, being himself before annoynted king in their place by the same commandement. Now if D. Allen will hereupon gather any argument to mainteine the same au­thority in the Pope, to depose & destroy princes, he nust needs make him equall in authority with God: which neither Christian, Iew, nor Pagan, will in reason allow vnto any mortall creature.

Now for his other example of k. Saul, wherbyD. Allens ex­ample of k. Saul deposed. he goeth about to inferre, that as Samuel deposed [Page 67] Saul, so the Pope may depose Princes: it doth not onely make nothing at all for his purpose, but is also most forcible against himselfe, as shall bee most plainely declared vnto you. For where­as first he assumeth it as a thing most true and certeine, that Samuel deposed Saul, he vtterlyeSaul not de­posed by Sa­muel. mistaketh, or rather most wickedly belyeth the holy historie in this, as he hath done in the others: For the Scripture saith, that God rebuked1. Sam. 16. Samuel for mourning for Saul, that God had re­iected him from reigning ouer Israel. Whereby it appeareth manifestly, that although Samuel in this place (as the rest of the prophets in o­ther places) did by Gods expresse commaunde­ment denounce the sentence of deposition; yet was it not Samuel but God himselfe, that de­posedSaule deposed by God him­selfe to the great griefe of Samuel. Saule from his kingdome, to the great griefe of Samuel. So is D. Allens argument cleane ouerthrowne in this example aswell as in the former, vnlesse he will conclude, that the Pope D. Allens ar­gumēt ouer­throwne, vn­lesse he will conclude that the Popes au­thority is equall to Gods. hath in himselfe as much authority, as God him­selfe; which I thinke he would not greatly sticke to affirme, if he thought he might be belieued: for he maketh it not dainty to dubbe that which is as false, in saying that the prophets deposed Princes. So little regard hath he either of God, or man, so that he may bring his purpose to ef­fect.

But let vs look further into this example, andThis example further prose­cuted against D. Allen. we shall see how farre it setteth him beside the [Page 68] saddle. Albeit Saule was thus deposed by God himselfe, and Dauid annointed king in his place by Gods owne precise commandement, yet did Samuell thereupon euer go about to depriue him of his kingdome, or encourage the people to re­uolt from him, and disobey him? Or did the peo­ple themselues stir against him so long as he li­ued? Or did Dauid which was the annointed king in his place, euer offer to thrust him out of the kingdome, or seeke his life? No: Saul reigned ma­ny yeares after that, and the people both obeyed and serued him. Yea and Dauid himselfe when he might haue slaine him in the Caue, and so haue gotten also the present possession of the kingdom to himselfe, yet he would not, nay he thought it a sinne for Though Saul were deposed by God him­selfe, yet nei­ther did Sa­muell encou­rage the peo­ple to reuolte from him, neither did Dauid (the annnointed king) secke to put him out of the king­dome, nei­ther did the people diso­bey him so long as he liued, which was many yeares after. him to haue done it: For who (said he) can laye his hand on the Lordes annoin­ted, Dauid when he might haue slaine Saule, would not: nay, he thought it sinne to haue done it: and calleth him the Lords an­nointed, after his depositi­on. and be guiltlesse? Yea, 1. Sam. 26. percusso corde tre­pidauit (saith S. Augustine.) he was stro­ken, and trembled at the heart, because hee had cut but the lappe of Saules coate. And in th'end when word was brought him of Saules death, how rewarded he the messenger, I pray you, for his tydings, and for the Crowne and Bracelet of Saule [...], which hee brought him? Aug. contradit Petihan. lib. 2. cap. 48. Forsooth he caused him to bee slaine forthwith in his presence, saying: How wast thou not afraid to put forth thine hand to de­stroye the Lords annointed? Thy bloud be vpō thine own head, for thine own mouth hath witnessed against 3 Dauid cau­sed him that brought newes of Saules death, to be forthwith slaine. 2. Sam. 1. [Page 69] thee, saying, I haue slaine the Lords annointed.

Thus you see Saul a wicked King deposed, not by a Pope, nor by a Priest, nor by a Prophet, but byMarke how direct this ex­ample is a­gainst D. Al­len. God himselfe, and Dauid chosen and appointed by God, and anointed in his place: and yet neither the Prophet euer counselled or mooued the people to disobey Saul, being so deposed, nor the people euer offered to reuolt or to deny him their obedience & seruice, nor Dauid (the true and rightfull king ap­pointed by God in his place) euer sought or cōsēted to depriue him of the kingdome, though due vnto himselfe, but (notwithstanding he knew him to be his deadly enemy and to hunt after his life) yet ha­uing him twice in his hands, where he might safe­ly haue slaine him, and therby inuested himselfe of the kingdom, neuerthelesse wold he neither touch him himselfe, nor suffer any other to touch him, calling him the Lords annointed, and esteeming it a high sin to laie his hand on him, though hee were deposed by God himselfe: Howsoeuer D. Allen intē ­deth Saul to haue been deposed by Sa­muel: yet the learneder Di­uines take the sentence of God pronoū ­ced by Samu­el touching his reiecting of Saul, not to extend to the present deposing of Saul himselfe and (which is yet most notable) caused the messenger, that brought him the first newes of his death, to be forthwith slaine for his labour. And all this notwithstanding, yet is not D. Allen ashamed to wrest this example quite contrarie to the trueth, for a president to prooue that the Pope hath authoritie to depose and depriue Princes both of their kingdomes and liues, and to release & discharge the subiects of their allegeance: and further, that it is lawfull for subiects to reuolt from their Souereignes, to yeeld vp their holdes [Page 70] trecherously vnto their enemies, and to beare armesNo example in the whole scripture more directly a­gainst D. Al­lens doctrine and purpose, then this. against them. To which doctrine hee could not haue found in all the whole Scriptures (though all bee flat against it) anie one example more directlie contrarie then this: the iudgement whereof I re­ferre to the reason, consideration, and conscience of all men that haue anie sparke of Christianitie, morall vertue, or naturall reason in them.

Now then, if none of all these examples of Scrip­ture, The Conclu­sion. which D. Allen hath cited to prooue the Popes authoritie to depose Princes, doe shew that anie of those Princes, whom he mencioneth, was depo­sed either by Priest or Prophet (as hee falslie assu­meth) but by God himselfe: how can hee then in­ferre vpon these examples, that the Pope hath a­nie such authoritie, vnlesse hee attribute (as I said before) as much authoritie vnto him, as to God himselfe?

And if (Saul being deposed by God himselfe) yet neither the Prophet did thereupon disswade the people from obeying him, nor the people once offered to reuolt from him, but continued in all duetie and obedience towardes him as long as he liued, which was manie yeeres after his depositi­on: and if Dauid, beeing the lawfull annointed King in his place, yet neither sought to put him out of the kingdome, but yeelded him obedience and seruice (calling him Lord & maister) during his life, & thought it sin to laie his hand on him, not­withstanding he was deposed: & lastly, in token of [Page 71] the misliking and displeasure he tooke at the death of Saul, caused the messenger that brought him the tidings thereof, to be slaine: how can D. Allen by this example induce men of anie reason or sense to beleeue, that either the Pope maie lawfully autho­rise, encourage, or exhort subiects to disobey, or to laie hands on the Lords annointed, or that a­nie subiect may lawfully renounce his allegeance, reuolt, from, and beare armes against his Soue­reigne, beeing a lawfull Prince, onelie vpon a colourable warrant of deposition, by a man, a Priest, a stranger, who hath no authoritie in the worlde to depose anie Prince from his king­dome (no, though hee were an Infidel) but is himselfe euen by Gods ordinance a subiect to Princes? With what face can hee vtter such ma­nifest vntruthes? with what confidence can hee persuade himselfe to bee beleeued, when his lies are so monstrous, and his impostures so euident? But most of all, with what conscience can hee presume to force the word of God to his pur­pose, which is so directly against him? But hereby may all men plainely perceiue how small regard that sect hath vnto religion, but onlie to serue their turnes, which are not ashamed to make such impudent and vngodly shiftes, to main­tein their vsurped authoritie. Call you this holines, M. D. to abuse the people with false doctrine, to be­lie the scriptures, & to peruert the most sacred word of God, & to rob him of his own peculiar authoritie [Page 72] and prerogatiue, for the defence and furtherance of your owne rebellious practises? In trueth it re­semblethAs much con­science in D. Allens holie thiefe, whom hee mentio­neth in his Pamphlet, as in himselfe. much the holines of your holie thiefe, whom it pleaseth you somewhat merrily in your Pamphlet to compare vnto vs, but in truth a righter patterne of your own profession: which (to speake truely what I thinke in my conscience) is much dis­credited by your owne double dealing.

You your selfe, to further your owne purpose (as you supposed) could prefixe before your Pam­phlet euen in the first page, as a sentence vnder the title thereof, the resolution giuen by Christ, vponMatth. 22. the tempting demand of the Pharisees, Reddite quae sunt Caesaris, Caesari: wherein Christ himselfe com­mandethD. Allen pre­fixeth before his Pamphlet the sentence of Christ, which not­withstanding in the same Pamphlet he doth wholy courtermand in his doc­trine. all men to giue vnto Caesar (that is to the King and Ciuill Magistrate) whatsoeuer is due vn­to him, that is feare, honor, subiection, and tribute: And how dare you then, euen in the same Pam­phlet countermaund this commandement of our Sauiour, bending all your forces, craft, and cunning to persuade the subiect to resist his Souereigne, and thereby to break this high and peremptorie com­mandement?

But you saie the Pope hath authoritie to dis­charge the subiect of this duetie and obedience, which is here commanded. Shew me then, I praie you, some Text of Scripture, that giueth the Pope so large Commission as you speake of: nay, shew me anie dispensation out of Gods word, that may exempt you, or the Pope himselfe out of the com­passe of this commandement. For the precept is [Page 73] generall, and therefore extendeth to all men, and be­sides, was expresly giuen by Christ vnto his Disci­ples, to whom hee spake in presence. And if the Pope and you bee the Disciples of Christ, as you would seeme to bee, then must you also (as well, or rather then others) yeeld obedience and subiec­tion to your Ciuill gouernours, or els fall into the breach of Christs commandement. And if you bee subiect to the ciuill Magistrate, as you are by this rule of Christ: how can you take that authoritie from them, which Christ hath giuen them ouer you?

If you saie there is no subiection due vnto them, longer then they continue in the truth of Religion:The Pope and his followers will be both parties, iud­ges, and exe­cutioners of their owne doome, in their owne cause. Princes, whe­ther they be Heretikes, Turkes, or Heathens, yet is there sub­iection due vnto them. Rom. 13. I pray you tell mee first, how prooue you them to be heretikes, vnlesse you your selues may be Iudges? Will you then both condemne and punish them, before they bee conuicted of crime? and will you that are parties, bee both iudges, and executors of your owne will and pleasure?

Secondly, suppose they were (as you vniustly condemne them to be) heretikes,) yea suppose they were Iewes, Turkes, Heathens: yet is there neuer­theles obedience and subiection due vnto them. For what was Caesar himselfe, but a Heathen? what were the Princes in the Aposties times (of whom it is said, Let euerie soule be subiect vnto them: and whosoeuer resisteth them, resisteth the ordi­nance of God) what were they all, but Heathens? If Christ himselfe then hath confirmed the authoritie [Page 74] and power euen of Heathen Princes: how can the Pope dissolue and take away the authoritie, power, kingdom, yea & life too, of Christian Princes?

And yet he claimeth his authoritie from Christ, The Pope clai­meth his au­thoritie from Christ, as his Vicar. as his Disciple, and Vicar here on earth: by which title he maketh all Princes subiect vnto his autho­ritie. In truth so is the greatest Prince liuing, subiect vnto the meanest Preacher and Minister of God, toThe greatest Prince liuing, subiect to the admonition and reproofe of the mea­nest Minister, but not to his correction. obey the doctrine and word, which hee deliuereth out of the Scriptures, and to receiue his instruction, exhortation, admonition, and reproofe: yet is hee not (though he should reiect his instructions) to be therefore deposed from his kingdome, or resisted and disobeyed by him. And greater authoritie hath not the Pope himselfe ouer anie Prince, then the meanest Minister and messenger of God.

I finde not in all the Scripture that euer Christ gaue vnto his Disciples anie Commission to de­pose Princes, although they should disobey his word: but I finde that he gaue them CommissionMatth. 10. The punish­ment for dis­obedience of Gods word, and contempt of the Mini­ster, is reser­ued vnto God. to Preach: And whosoeuer shuld not receiue them, nor heare their words, he bad them, that when they should depart out of that house or Citie, they should shake the dust of their feete, reseruing the punish­ment of them vnto God.

As for the superioritie which the Pope challen­geth ouer Princes, as the Successor of Peter, & dis­ciplePeter, from whom the Pope claimeth authoritie, as his successor, was commā ­ded by Christ to feede his sheepe, but expresly for­bidden to vse the sword. of Christ: I finde no such Commission giuen vnto Peter himselfe, to authorise him in such sort ouer Princes: but I finde that Christ said vnto him [Page 75] three times, Ioh. 21. Feede my sheepe. As for the swoord (wherby is signified the Ciuil Authoritie) Christ ex­presly forbad Peter to vse it, commanding him to Matth. 26. 53. Ioh. 18. 11. put it vp into the sheath. To the same effect also spake he not only to Peter, but to all the rest of his fellowes the Apostles, when there was some con­tention risen amongst them about superioritie: Ye know (saith hee) that the Lords of the Gentiles haue Matth. 20. domination ouer them, and they that are great, exer­cise authoritie ouer them: But it shall not be so among you: But whosoeuer will be great among you, let him be your seruant.

And if the Pope bee Christs Disciple, hee must learne this lesson of his Maister, to be a seruant to his fellows, not a Commander of Kings.

Christ, from whom the Pope deriueth his authoritie, ne­uer tooke vpon him the autho­thoritie to de­pose Princes. But the Pope doeth. Christ himselfe, from whom the Pope deriueth his supreme authoritie, as his Vicar on Earth, neuer tooke vpon him the authoritie to depriue Princes of their kingdoms, nor to discharge the subiects of their dutie & obedience: Christ not only comman­ded others, to obey, but did himselfe also obey Princes: but contrariwise confir­med the power of Princes both by his doctrine (teaching that Feare, Honor, Obedience, & Subiecti­on The Pope not only refuseth himselfe, but also forbiddeth others to obey Princes. is due euen to Heathen Princes) and also by his owne example, yeelding tribute, with all duetie and obedience vnto them, and submitting himselfe, his bodie, and life to their authoritie, iudgement & cor­rectiō: Christ pro­fessed himselfe not to be a king of this world, but a subiect to kings, and a seruant. And for himself professed that Ioh. 18. 36. Matth. 20. [...]. his king dō was not of this world, & that he came not to be serued, but to serue. And if Christ acknowledged himselfe not to haue any kingly authoritie in this world, but to be a subiect vnto kings & to their inferior officers [Page 76] and a seruant: how can the Pope deriue vnto himselfThe Pope pre­s [...]neth him­selfe not to be a subiect to Kings but a superiour and Lord ouer all Kings of this world. from Christ not onlie a kingly authoritie, but a pre­dominant authoritie ouer all kings? The Schol­ler aboue his Maister. Can the schol­ler bee greater then his Maister? The Vicars authoritie greater then his, from whom he taketh all his authoritie. will the Vicar take vpon him more authoritie, then hee, from whom he taketh all his authoritie? Nay, will he of himselfe presume to giue warrant Phe Pope in all points oppo­site to Christ. directly cōtrarie to the commandement of Christ? Let euerie man then iudge, both what he is, What is this, but Anti­christ? that so opposeth him self against Christ, & what D. Allen is, that iustifieth his so doing, & (for iustification thereof, pretendeth warrant of Scriptures against God himselfe:D. Allen a wrester, per­uerter, & be­lier of the Scriptures. which how shamefully he hath therin wrested, peruerted, and belied, hath been (I hope) alreadie sufficiently declared vnto you, so far forth as his pamphlet gaue occasion, and farther should haue been, but that this question is handled at large, and all that D. Al­len can say therein, abundantly confuted by a lear­ned M. Bilson, Warden of Winchester, in a booke pub­lished Anno. 1586. where­of it seemes D. Allen will take no knowledge. Diuine, a man of as great sufficiencie, and of more sinceritie then himselfe, in the answere to his Defense of English Catholikes.

Now to come to the matter, and to the prose­cuting of D. Allens purpose, you see that hee hath not onlie failed in the proofe of the Popes authori­tie to depose Princes, and consequently of his war­rant for the subiects reuolt: but also his own exam­ples and arguments retorted against himselfe, and the contrarie part prooued both by them, and by diuers other reasons, and authorities of Scriptures: out of which Doctor Allen bringeth not so much as one Text (in trueth, I must [Page 77] confesse, because he cannot, vnlesse hee should coyne it himselfe) to proue directly his prophane assertions. So that no man can be so blind, but he must needes perceiue and acknowledge, that the Pope hath neither power of himselfe, nor authori­ty from God, to depose Princes from their king­domes: neither can giue to the subiect any com­missiō, or licence (sauing only that licence whichAll this hath bene directly proued, both by expresse authority of Scripture and by argu­ments drawn from D. Allēs owne exam­ples. he hath himselfe, that is, that licence qua sumus omnes deteriores) so much as to disobey their So­uereignes, much lesse to reuolte from them to their enimies, to lay handes on them, & to beare armes against them. Whereby it cannot but bee most apparant that D. Allen respected wholye herein the subtilty of his drifte, not the soundnes of his doctrine, and for the obteinment of credit,D. Allen res­pecteth the cunning con­ueiance of his purpose, not the sound teaching of the truth. and attainment of his purpose thereby, affied him selfe altogither vpon the smoothnes of his perswasions, and the affectionate mindes and in­clinations of his adherents.

ANd sithens we haue alreadie discouered theAn entrance into th'exa­mination of D. Allens per­swasions. foundation of his perswasions to bee weake, false, and rotten: it shall not be amisse to bestowe a little labour, to trie if a small wind will not ouer­throw the building it selfe, which I doubt not but we shall find to be patched togither of as rotten stuffe, and of as slender substance as the founda­tion is, and to haue nothing in it to withstand the weather, but onely the bare outside and co­lour of religion.

[Page 78]The ende whereunto this perswasion ofThe end of his perswasi­ons, already declared. disobedience, and reuolte from her Maiestie, tendeth, hath bene alreadie declared; namely the furtherance of all trayterous and rebellious designementes that may be by any person, or in any wise attempted against her Maiestie, and particularly the assistance of the k. of Spaine, and the other forreine forces inuasion, nowe presently intended, and prepared against our countrey. Let vs then next see to what personsTo what per­sons his per­swasions are intended. D. Allen principally purposeth and addresseth his persuasions.

First for Protestants, and such as are of sound Religion (as I trust the greatest parte of Eng­land, Not to Prote­stants. by great ods, is) D. Allen cannot be so madde as to hope, that his perswasions can haue any authoritie, or worke any effect with them, but to confirme them rather in her Maiesties seruice and obedience, for the bet­ter mayntenaunce of their Religion, and de­fence of themselues and their goods: which they know, if the contrarie faction should pre­uaile (which God I trust will neuer suffer) not onely th'estate of Religion were cleane ouer­throwne, but themselues also, and all theirs pro­strate to the sword, rapine and spoile, which it sitteth them neerest, with all their force, might, & maine, to defend.Nor (likely by any great rea­son) to New­ters, or men indifferent.

As for such as are neither Protestants, nor Pa­pists, but men indifferent, or of no religion at [Page 79] all, and (as D. Allen termeth them) plaine A­theists, into which estate he most slanderouslye in his pamphlet reporteth our countrey to beeHe slaunde­rously repor­teth our whole coun­trey to be fal­len into A­theisme. falne, but I trust, and do fully assure my selfe, that hee shall find fewer of that sort in England than in Rome, though the scope be far larger: his per­swasion (in mine opinion) shoulde doe but li­tle good (or harme) with them: First, by his owne reason, being drawne from Religion, how can it worke with them that are of no re­ligion, and therefore regard not Religion? And if they be men indifferent, and such as maye by reading, instruction, and exhortation bee drawne alike to the embracing of either religi­on:Why should men indiffe­rent be lead rather by D. Allens lur­king per­swasions, to a blind and su­persticious religion, then by our pub­like and con­tinuall prea­ching to a cleare and perspicuous religion? what reason hath D. Allen to thinke, that his perswasions should rather draw them to his religion, then the continuall preaching & teaching of a great number of our godly mi­nisters (men as learned and more zealous then D. Allen) should winne them to ours? Or why should hee imagine, that they shoulde more easily bend vnto a blind and superstitious reli­gion grounded vpon ignorance, then to a cleere and perspicuous religion, grounded vpon know­ledge of the truth, vnlesse he presume vpon the corruption of mens nature, which is more incli­ned to euil, thē to good? But neither of these sorts of men are the persons, vnto whom D. Allen purposely intēded his perswasions: for the matter requireth hearers more affected and assured [Page 80] to his faction: howsoeuer he might happely put it in aduenture to seduce others, such as were apt to be defiled with his pitch, being all but one labour to him. But I hope this shall not bee the last labour that such brokers of mischiefe shall spend in vaine.It resteth that D. Allens per­suasions must needes be chiefly or wholly inten­ded to the papists.

They must needes bee therefore of your owne fraternity (M. Doctor) men sworne to the Popes pantofle, with whom your wholsome per­swasions must preuaile: who (I trust) when they come to the tale, will not bee so many by two partes of the three, as you presume. But such and so many as they are, do you thinke them so sim­pleThe papists in England not so many, as D. Allen presumeth. or sottish, as to bee bewitched by your en­chauntments, to respect more your tromperie, then their own oth, alleageance and duety? But the Pope hath discharged them of all duety, you say: But they see the contrarie proued against you. But whatsoeuer they see, you do happelyThere are none so blind but will see when a man giueth them coun­sell against themselues. assure your selfe, they will see nothing against you: But good M. Doctor charme them not so blinde, but that you giue them leaue to see, what counsell you giue them against themselues. Your wordes are weightie and forcible with them in other cases, but their owne weale and safety is much deerer vnto them in this case. They see theThe D. of G. and those of the holy league in France, though they pretend the patronage of the popish Re­ligion, they spare no pa­pist more thē protestant, from the spoile, and sword. dealings of the Duke of G. and the rest of the holy league in France: who, though they pretend the quarrell and patronage of the pretended Catholike Religion, yet spare they neither Catholike person, [Page 81] nor place, but vse all violence, spoile, and sackage of such townes as are meere Catholike, and of Catholikes goods, without fauour or difference: Wherein as they haue shewed thēselues (cōfor­mably to your doctrine) very obseruant of ciuill Iustice, in vsing little partialitie, or respect of per­sons: so haue they bewrayed their intent (answe­rable to your pollicy) to be the wreake of priuate malice, the disturbance of the publike peace,The very quarrell and intent of the D. of G. and the ambition of a kingdome, shadowed one­ly with the colour of their Catholike Religion. In so much as some of the greatest and best Catho­likes Some of the greatest and best affected papists hane abandoned that party. of that sort, which of zeale were entred into that confederacy: besides many others most ear­nestly and sincerely affected to that religion, finding at length their disguised purposes, haue already cleane abandoned that partie, and reuol­ted to the contrarie.

And do you imagine, our English Romanists so besotted with your Siren songs, as that they will take no heede to themselues by th'examples of others their neighbours? Yes, doubt you not, they will forecast all euents that may happen, & consider what is most likely to happen, and seekeWhat danger the English papists runne into, if they should but offer to stirre against her Maiestie, to take part with a forrein power. their owne safety whatsoeuer happen. They know, if they should but offer to stir towards a forreine enimies partie, against their owne coun­trey, if we get the vpper hand (as we faithfully as­sure our selues, God being on our side) they loose all they haue, both goods, landes, and liues too, like traytors, as they well deserue. On the [Page 82] otherside, if th'enimie shold preuaile (which weThe Preten­ded Catholik armies in France, spare not their fel­low Catho­likes, being their owne countrymen: how then wil a forreine army spare our English Catholikes, being stran­gers to them. little doubt, and God, I trust, will neuer permit) what protection shall they haue by their Catho­like Religion? They see the pretended Catholike ar­mies in France, spare not the like Catholikes be­ing their owne countreymen; what fauour can English Catholikes then expect of a forreine army? especially of the Spanish souldiour, who in the o­pinion and report of those nations which haue felt his furie, and endured his yoake, is very hard­ly thought of, and almost infamous for his pride, insolence, crueltie, rauishments, and such like kindes of violence, without regard of estate, reli­gion,The Spanish soldiour very hardly thought and reported of, for his inso­lence, cruelty, and vitious dealings, where he subdueth. decree, or calling, wheresoeuer he getteth the maistry? And if these be his natural properties generally to all men, how much more will malice augment his furie towards our nation, to whom the very name of an English man is no lesse odi­ous for the enuie of our vertue, and valour, then the the name of a Spaniard is vnto vs, for the re­port of his vice, and insolencie? Small fauour orThe Spaniard malicious to the English nation. curtesie (God wot) is an Englishman to hope for at a Spaniards hand, be he neuer so Catholike. The Spanish souldiour, where he is lord, neuer vsethThe Spanish soldiour ma­keth little cō ­science in his choice. to aske (or to heare) whose wife is this? whose daughter, whose sister, whose house or goods these are: A Catholikes wife, daughter, house, & goods, are as sweete to him, as another mans. And whatIt would be an intolera­ble despight to an English man, to see his wife, sister, or daughter forced before his face. pleasure would this be to an English man, what­soeuer his religion be, to see his wife forced, his [Page 83] sisters rauished, his daughters deflowred, his house sacked, his goods pilled and spoyled by a stranger before his face? yea, and his own throat cut, if he but offer to make defense? Such is the fury and violence of the soldiour, especially of the Spaniard. What auaileth him then the name of a Catholike, if it please the lyon in his rauening mood, to take the hare for an asse, because hee hath long eares? To whom shal his headlesse bo­dy complaine for redresse?

And is this the goodwill you beare to yourD. Allens kindnes to his Catholike countreymē. brethren and Catholike countreymen (M. Doctor) that you would allure them to the bringing in of their own assured calamity, & vtter ouerthrow? They loue yôu better, I am perswaded, yet not so well, as to cast away themselues, and all theirs, at your request & counsell. They are professors of your religion, but wil be no partakers of your re­bellion. They like to be of your fraternity, but not of your conspiracie. They can be content to heare your doctrine: but you must be content to let thē prefer their own safety. They see Religion is not the quarrell, that can stir vp forrein forces to anReligion is not the Spa­niards quar­rell to Eng­land. inuasion, with such terrible threatnings of vtter rasing and depopulation of themselues and their countrey, but meere malice and reuenge of pri­uate grudges, with a greedy thirst after the spoile and sacking of a rich and plentifull countrey. They could wish with all their hartes that the Catholike Religion might preuayle and flo­rish in their countrey: but they will striue [Page 84] with hart and hand both to defend their owneAll our liues and liberties and the weale and freedom of our coun­trey depend vpon this quarrell. liues, and liberties, and the weale & freedome of their countrey, which they see are al assaulted, all in perill, & all likely to be lost, if forreine powers should get the conquest of their countrey.

Is this then so easie a matter thinke you, M. Doctor, to perswade your Catholike countreymen vnto? For mine own part, I am of another mind, & so shal you find thē also, I doubt not, if euer the matter come to triall. For, admit they bare so ma­licious minds towards her Maiestie, as you giue good cause to suspect, yet they are English men, and if they beare English hearts in their bodies, they wil neuer endure a stranger, much lesse an e­nimy, especially so insolent, cruell, and intollera­ble an enimy, to tyrānise ouer their coūtrey. And if they were so void of al duety, piety, humanity, good nature, & manhood, as to betray their liege Souereigne, abandon the defense of their deere countrey, & to abiect their minds, honor, & repu­tation, & subiect their names to euerlasting infa­mie: yet that inward working of naturall loue, affection, & care of themselues, their wiues, their children, their parents, and kinred, yea of their own liues, & liberties, (which lye al vpō the stake) wil be continually knocking at their bosomes, at their heads, & at their harts, to stir them vp to the withstanding of their own calamities.

But as we haue considered somewhat of theTo the force of D. Allens Perswasions. persons, whom D. Allen chiefely goeth about to perswade by this pamphlet: so let vs now examin [Page 85] a litle the force and weight of his persuasions.

After a long dehortation of the Q. Maiesties liege subiectes from her seruice in these warres, (which it pleaseth him to terme vniust) and persua­sion to them to reuolt vnto the other side, for Reli­giōs sake, with diuers circumstances tending who­ly to that purpose, wherein he vseth onlie his owne authoritie for reason: amongst the rest, to mooue them thereunto the rather by examples, he citeth out of Eusebius, How for refusing to commit Idola­try D. Allens ex­amples cited out of Euse­bius, to per­suade the Pa­pists to reuolt for Religion. by sacrificing vnto Idols, and in particular for disobeying the Emperour Maximinus his comman­dement therein, the famous Colonell S. Maurice with the whole legion of Thebes, susteined most glorious martyrdome. As diuers others did vnder Iulian the Apostata, and the like: And many noble soldiers, for that they could not exercise their Christian vsages, partly were driuen to abandon their profession in dis­pleasure of their Princes, and partly were licenced to depart: &c.

Marke, I praie you, the force of these examples,Some aban­doned their profession, some their Countries, & some suffered death for Re­ligions sake, but none re­uolted, no not from Heathen Princes, nor from Iulian the Apostat [...] himselfe. and how well they serue the purpose, for which D. Allen citeth them. We see not by them, that anie of all these valiant Christian Soldiers, whom he mencioneth, did euer reuolt from the Princes whom they serued, or take armes against them; which is the purpose whereunto they are cited: but rather, that to auoide superstition, and the abho­minable seruice of Idols, they forsooke their pro­fession, their Countries, yea and their liues also, [Page 86] before they woulde offer to reuolt to their Prin­ces enemies.

Yet see the oddes betweene the persons & cases. They were Soldiers, and were vrged to forsake the true God & to commit Idolatry, yet rather endured death then they would offer to reuolt from a Hea­then Prince, notwithstanding hee would haue en­forced them to renounce Christ: And yet M. Allen goeth about by these examples, to persuade sub­iects, to Rebell against their naturall Prince, bee­ingThe Queenes Maiestie doth not driue anie from the ser­uice of God, but endeuou­reth to draw all men from Idolatrie to the true knowledge & wor­ship of God. a Christian, neither compelling, nor com­manding them to forsake God, but endeuouring by all good & godly means to draw them to the true knowledge and worship of God, from the blind­nes of superstition and Idolatrie. Is not this a straunge thing, to see a man so learned, as hee is esteemed to be, so much to ouershoote him­selfe, in offering such euident abuses, to seduce those with whom his credit may preuaile?

Yet hath he another argument as fit for his pur­poseAnother trim argument of D. Allens, to encourage the Papists to re­uolt. as this, whererein hee encourageth the Eng­lish Catholikes, and such as are pliable to his persua­sions, to reuolt from her Maiesties seruice vnto the pretended Catholike partie, by mention of the great victories and happie successe, which God giueth vnto those, that with their armes vp­holdThat God fighteth him­selfe, for the defense of his owne cause, and of the right. and mainteine the true Religion, declaring also that God fighteth himselfe for the defense of his owne cause and of the right, which (in mine opinion) can bee no encouragement, but [Page 87] ought rather to be a great terror to the English Ro­manists, for enterprising to take armes against their gracious Souereigne.

For first looking into home examples of theThe rebellion in the North by the Earles of Northum­berland, and Westmerland: like sort, within their owne memorie, they know what befell vnto the two late Earles of Northumberland, and Westmerland, and the rest of that rebellious faction: who hauing entred into the like conspiracie, and for the like cause that D. Allen now so much recommendeth vnto his Catholike Countreymen, and hauing madeFor the same cause that D. Allen here so much com­mendeth. The Rebels by Gods power and assistance ouerthrowen. a verie strong partie, in seuerall partes of the Realme, and sodeinly raised a great power of the greatest strength of the North of England, were notwithstanding by the prouidence and assistance of God (for it is hee onelie that giueth victo­rie, not the strength of man, or of Horse) with­in verie short time ouerthrowen, dispersed, and scattered, the most and principallest of the Ring­leaders taken, and executed according to their de­sert, and the rest driuen to abandon their Coun­trey, and to liue abroad like outcasts and vaga­bonds.

They remember likewise since that time whatThe Inuasion in Ireland, Anno. 1580. vpō the same cause & quar­rell. became of the Romish Catholike Forces (whom I before mencioned) which landed in Ireland in the yeere 1580: who as they came in defense of the same cause, and of the same Religion, so found they euen the same encounter, in so much as few of them (I thinke) returned home, to boast [Page 88] or make report of their victorie.

If then this position of D. Allens persuasion beeThe successe of these Re­bels and Inua­ders doth) by D. Allens own argument) both shew the cause to bee naught, and warneth our English Pa­pists, for the like cause not to enter into the like acti­on. true (as it is most true) that God fighteth for the de­fense of true Religion, and of the right: the English Catholikes, and all men els, may see by these exam­ples, that the cause was naught and vniust, and the Religion corrupt and false, in the defense whereof these armies were so discomfited: & may likewise bee warned by their successe, to take heed how for the like cause they enter into the like action.

Secondly, the examples which D. Allen reciteth of the ouerthrows, which haue happened vnto the K. of Spaines Rebels (as hee termeth them) in theThe ouer­throws which haue lighted vpō the K. of Spaines Rebels (as D. Allen saith) ought to terrifie all men from Rebellion. low Countries: what doe they els but admonish all English men to beware, how they rebell or stirre in armes against their lawfull Souereigne; seeing ouerthrow and confusion threatened as a iust re­compence of rebellion? And if our English Roma­nists, or anie other whosoeuer, her Maiesties natu­rall subiects, will but duely and vprightly consider of these arguments, though brought by D. Allen to a contrarie purpose: I doubt not but they may bee thereby sufficiently dissuaded and discouraged, from all such wicked and vnnaturall attempts.

But, because this Pamphlet of D. Allens (is as weA note of cer­teine ouer­sights in poli­cie escaped this great po­liticien in this Pamphlet, which is mere politike. haue shewed you) altogither politike, tending not so much to the defense of the action which he pre­tendeth, as to a further purpose, which I haue also discouered herein: it shall bee no great labour to me, but some reproofe to him, to note in a word [Page 89] or two, before I make an ende, some ouersights euen in pollicie, escaped this great politicien, euen in this small Pamphlet, which is nothing els but a packet of politike driftes, composed for a prepa­ratiue vnto mischiefe.

And first to beginne with the whole argu­ment of his persuasion, affirming it to be lawfullHis whole ar­gument of re­uolt for Reli­gion, a war­rant for the reuolt of the low Countrey­men, and con­sequently for all that assist them, against the K. of Spain for the subiect in cause of Religion to reuolt from his Souereigne: what doeth it els but giue war­rant and defense to the people of the low Coun­tries in resisting the King of Spaine, (though he were, as D. Allen supposeth him to bee) their lawfull and vndoubted Souereigne, and conse­quently to the actions of all such, as hitherto haue, or hereafter shall yeeld them anie succours or assistance against him? For it is well knowen, that the first and principall matter, wherewith they founde themselues agreeued, was the re­straintTheir first discontent­ment for Re­ligion. of Religion, for that they might not free­ly vse and enioy the libertie of their conscien­ces vnder him. Which beeing the true ancient Catholike, and Apostolike Religion, clensed from the dregges and superstition of the Romish Church, it was and is lawfull for the people of those Countries (by Doctor Allens position) for defense of that Religion to take armes against the King of Spaine, though hee were their rightfull king, and consequently for vs, or anie other, in that lawfull quarrell to assist them. Thus the poli­cie which D. Allen contriueth to impeach vs one [Page 90] way, is not only a defense vnto vs in the principall cause, which he impugneth, but as great an im­peachment to his owne Patrone.

Another ouersight in policie, which I noteD. Allens wordes may be preiudici­all to the K. of Spaine, his Pa­trone. in Doctor Allens Pamphlet, is, that in the whole discourse throughout, wheresoeuer he speaketh of the people of the low Countreys, hee termeth them Rebels and Heretikes: which termes, as they cannot but bee verie scandalous to the peo­ple, so may they bee verie preiudiciall to the K. of Spaine, whose partie he so much fauoureth.

For where the Duke of Parma hath long en­deuoured, and still doth, by such factors and secret practisers, as he hath among the States of the coun­tries, to win them by faire meanes and inticements to the obedience & subiection of the K. of Spaine: what a hindrance may this be to that practise, whē the people shall see themselues reputed & published Rebels & Heretikes by so great a man as D. Allen, a Cardinall, & professed Aduocate to the K. of Spaine, whom they may imagine, for his credit, calling, and adherencie with the King, to know better then themselues, what opinion is held of them, & what minde towards them, by the King, and not to castWhat con­struction the low Countrey­men may make of it, that D. Allen openly ter­meth them Heretikes and Rebels. out such words at randon, of his owne meere in­temperancy? What may they gather of it? or what construction may any man in reason make of it?

This onelie may they well thinke with them­selues. All is not gold that glistereth, and within a faire bait, may bee hidden a foule hooke. And [Page 91] howsoeuer the Duke of Parma in the behalfe of the King (his Maister) allureth vs with curtesie and faire promises (as it standeth with good policie for him to doe) if hee may by that meanes draw vs home to his obedience, yet hauing once gotten vs vnder his hand, it is doubtfull how hee will intreat vs. For the wound which wee haue made him by these long warres and infinite troubles, charges, and expenses, is so great, as it can neuer bee so cleane healed, but there will still remaine a foule skarre, which will put him alwaies in remem­brance of the hurt hee hath receiued by vs: so that though it bee for the present in shew for­giuen, yet wee may well assure our selues, it can not in heart bee for euer forgotten: neither is it wisedome to trust a reconciled friend, much lesse a scarce reconciled Lorde, that hath our liues and all at commandement. Besides, this may also be a caueat vnto vs to be the more circumspect how we trust him, that we see euen whilest he is yet seeking to win vs, his deuote fauourers, & such as for their credit vvith him, are priuy to the e­state of his dealings, & opinion of vs, doe not sticke openly to call vs Rebels & Heretikes: hovv much more then may vve assure our selues, that we are in inward account so esteemed by him? And if heeA Maxime of the Papists, That there is no faith to be kept with He­retikes. hold vs for Heretikes, what faith or promise wil he keep with vs, vvhē vve are once fast in hand? If Re­bels, vvhat other thing are vvee to expect at his hāds, then the flat reward of Rebels? Thus may D. [Page 92] Allens termes (and not without great reason) kindle, or at the least encrease such a suspiti­on, in a subtill, ielous, and wauering people, alreadie doubtfull of their securitie, as may fru­strate all the Duke of Parmaes earnest ende­uours, and secrete practises for the reclayming of those Countreys, and greatly endomage the King of Spaine, his owne Patrone. For in truth, that people is verie apt, and hath good cause vpon former experience to bee suspicious in this case, by how much the more likely it is, these verie termes may drawe them into a further ie­lousie of the Kinges meaning towardes them: which occasion Doctor Allen should not in poli­cie haue ministred, to the preiudice of this Catho­like Protector.

3 Now for the whole latter part of his Pam­phlet conteining the persuasion of reuolt, iudge, I pray you, what policie it was for him to enter into that argument, in such open sort, and in so dange­rous a season. For where his purpose and whole in­tent therein is, to stir vp his Catholike countreymen against her Maiestie, to the aide and assistance of those forrein forces, which are prepared for the in­uasionThe meanes which D. Al­len vseth to effect his pur­pose, is a most likely occasi­on to preuent and defeat his purpose. of her & her Realme: see if the very meanes which he vseth to atteine vnto his purpose, do not giue sufficient occasion to preuent and cleane cut off the accomplishment and ende of his purpose, for which he vseth thē. For when her Maiestie shal see an opē persuasion vsed publikely vnto her subiects [Page 93] (especially those that are of the Romish Religion) inciting them to reuolte from her obedience, to ioyne with her enimies against her, and to em­ploy their vttermost forces to the bereauing of her both of kingdome, and of life, with a iustifica­tion of the action, drawne from the authority of their holy Father the Pope (which their ignorant and superstitious deuotion hath by all likelyhood perswaded them, that it were damnable for them to disobey:) and published by a principal piller of their Church, the credit of whose Cardinalship, is likely inough to preuaile with thē, euen against their owne knowledge, nature, and spirite: when her Maiestie (I say) shall in so perillous a time and expectation of inuasion, see so great a dan­gerHis pamphlet a good occasion to her Maiestie to loke straight­ly to the Pa­pists. imminent ouer her, by her Romish Catholike subiects, and (as it were) a plaine denuntiation and threatening of the vtter ruine & ouerthrow, both of her selfe and her whole state, to be doub­ted (or rather certainly expected) at their hands, will it not make her looke better to her selfe, and streighter to those Catholikes? Nay, being thusD. Allens dealing might well and iu­stly prouoke her Maiestie to take a se­uere course with the pa­pists, & not for Religion, but for the better esta­blishment and assurance of her selfe and her estate, especially considering her great dangers past, and seeing the perils imminent, and dayly threatened vnto her by them: but Clemency hath euer preuailed with her, which God continue till, so that it may be with her safety. warned, as she may well be, by this perswasion of D. Allens, what can she do lesse (if she wil do but that, which in reason & in all good policie she may, and is by this pamphlet admonished and whetted on to do, for the preseruation of her selfe and her kingdome) then prouide speedily to cut such Catholiks cleane of, and to roote them [Page 94] out of her countrey, and not to nourish any lon­ger so manye and so venimous serpents, yea such pestilent hydraes in her bosome, by whom such assured daunger and mischiefe is portended and threatened towards her? At the least, if her princely nature and clemencie, which hath euer hitherto but too much preuailed with her in the like cases, will not suffer her to vse that meanes, which in reason were most fitte and ne­cessarie for her best assuraunce: yet the natu­rall and due care of her owne safety, and the weale publike, must of necessity inforce her, at the least to disarme, and vtterly disable them from doing harme. By which meanes D. Allen (I trust) shall at the least be disappointed of his purpose (for any assistance his Catholike bre­thren here, shall be able to yeelde vnto his Catholike king, against their liege Souereigne)The papists are much be­holding to D. Allen for prouoking her Maiestie by his pam­phlet, to deale hardlyer with them, then any prote­stant would wish. euen by occasion of his Religious perswasions: which, if her Maiesties mercie were not grea­ter then his wisedome and foresight in this point, might bee a meane of more displeasure and harme vnto the English Romanists, then either D. Allens counsell, or the king of Spaines forces, or the Popes blessing, will euer be able to repaire. And for this might they thanke D. Al­len, whose prophane policies turne to the confu­sion of his own frends and folowers.A briefe reca­pitulation of the pre­misses.

Now, to growe towardes an end, and to giue you a briefe remembrance of that which hath [Page 95] bene alreadie spoken: you haue herein seene,

1 First, all D. Allens arguments, brought in his pamphlet for the iustification of the deliuering vp of Deuenter, particularly answe­red and confuted, the fact of Sir William Stan­ley and Yorke (by his owne position) proued plaine treason, and all her Maiesties actions in the low Countreys (or otherwise) towards the k. of Spaine (by D. Allens owne arguments, as­sertions, and authors) proued most lawfull, iust, and honorable:

2 Secondly, his most wicked and malici­ous mind and practise, against her most Excel­lent Maiestie, and the whole State and Coun­trey, most plainely and euidently discouered; togither with his cunning order, methode, and meanes he vseth to atteine vnto his trecherous purpose: his slanderous defamations of her Maiesties most princely and godly actions, and of her ministers and countrey, most truely and iustlye refuted, and rebanded vpon himselfe and his partie: and his holy fathers authoritie to depose Princes, togither with his warrant for the subiectes disobedience, vtterly disproued & ouerthrowne, not onely by sundry authorities, both of the holy Scriptures, and of the anci­ent fathers and Doctors of the Church, but also by those very examples, which D. Allen himselfe produceth, for his best confirmation thereof:

[Page 96]Thirdly, his seditious and vngodly perswasi­ons vnto her Maiesties naturall borne subiectes, shewed to be most deceitfull, corrupt, malicious, and such as ought to haue no force, being groun­ded vpon such examples and arguments, as doe rather inforce the contrarie: and his policies so prophane, absurd, and vnaduised, as (being mea­sured by the line of right consideration) they turne wholy to the aduantage of them, against whom they are intended, and to the great preiu­dice of himselfe, and his associats.

Wherin, that you may the better perceiue byNotes to be considered both in the whole, and in euery par­ticular. the whole course of his dealings, and euery par­ticular point thereof, the honest and religious mind and disposition of this Cardinall, you are in the first to consider the lawdable and high re­nowmedIn the first what facts, & persons D. Allen defen­deth. fact, which he taketh vpon him in this pamphlet to defend and extoll, and the worthy and famous persons, for whom he offereth him­selfe an Aduocate▪ and broacheth his best vessels of Rhetorike, with his ruinous and decayed elo­quence to solemnise, & proclaime their veluet­headed vertue and deuotion.

Touching the fact, I neede not by bitternesThe fact, treason. of wordes to augment the infamie thereof, being not onely most apparant of it selfe, but by D. Al­lens owne assertions also proued, most traiterous, dishonorable, and infamous.The persons discontented, disloyall, and ingrate.

For the persons, I rather remember them with pitie, then pursue them with malice: that the [Page 97] one of them being of an ancient & noble house, a man well frended and greatly fauored, andSir W. Stan­ley. then euen in the ready way of aduauncement, should (of a meere discontented mind) deceiue the expectation and good opinion of his gra­tious Souereigne and honorable frendes, and preuent his owne good happes: the otherR. Yorke. hauing in former times lead a loose and disso­lute life, and played some slippery partes, to the touch of the best ioynt in his bodie, andIn the low countreys. yet hauing afterwardes found extraordinary frendship for the sauing of his life, and saluing of his former trespasses, and being now recei­ued into some fauour, and credit aboue his de­merits, should (of a vagrant humour, and vitious disposition) returne with the dogge to his vomit, and with the swine to his former filth and wic­kednes: and lastly, and especially, that both of them should vnto the foule attaint of Treason, adde the most odious and shamefull guilt of In­gratitude, Ingratitude. Sir W. Stan­ley sometime seruant to the E. of Lei­cester. the one of them in betraying his L. and Maister, by whom, and through whom he had re­ceiued all his honour and preferment, and grea­ter was to receiue, if his disloyalty had not pre­uented it: the R. Yorke. other in betraying his most ho­norable The E. of Leicester. benefactor, of whom he had receiued sundry fauours and great benefits, and by whose speciall meanes he had receiued his life: both of them in betraying their Generall, which had trusted them both, aboue their desert: both of [Page 98] them in preferring the present gaine of some few crownes, before the respect of their own consci­ences and reputation, their duety & allegeance vnto their most gracious Souereigne, and the ho­nor of their countrey.

But it were but a small glorie, to insult vpon the miserable, and lesse pleasure it is to me, to oppresse them with reproches, whom their own doings haue already cast downe to the lowest dungeon of discredit. I will therefore onely be­wayle their want of grace, not afflict their persons, by rubbing ouer the rawe skarres of their freshe woundes, not yet fullye skyn­ned.

And these (forsooth) are the famous facts, which D. Allen so highly commendeth: these the hono­rable persons, whose Orator he maketh himselfe, to declaime of their praises. And no maruell if an Archtraytor defend Treason: for if Treason An Archtray­tor must needs defend Treason. should haue no defense, his owne fact were the more infamous: and if the inferiour Traytors be so highly extolled, how much the greater is his own glory?

In the second, you are to obserue the actions,In the second, what actions and persons he inueigh­eth against. which he setteth himselfe to impugne and dis­commend, and the persons against whom he op­poseth himselfe, and shooteth out the most veni­mous sting of his slaunderous and blasphemousThe actions already pro­ued godly, vertuous and honorable. tongue. The actions, such as by the aduersaries owne arguments, affirmations, and authorities, [Page 99] haue bene already sufficiently iustified against his false calumniations, and are in themselues most apparent godly, vertuous, and honorable:

The persons so sacred, so religious, so vnspotted, so far aboue all blemish of detraction, as Malice The persons, sacred, religi­ous, and vn­stayned with reproach. it selfe cannot name without reuerence, nor thinke on without trembling; and such, as D. Allen is by Gods owne worde expressely for­bidden, not onelye to speake, but so much as Exod. 22. 28. Ecclesiastes. 10. 20. to imagine euill of, in thought. Yet such is the corruption of his mind, the disobedience of his heart, the neglect and contempt he hath of Gods commandement, as no regard of vertue, no respect of ciuility, no feare of God or man, can restraine his outragious intemperancie. But herein hath he obserued Decorum, and shewed himselfe in all pointes like himselfe: for he thatHe that is a professed pa­trone of vice, must needes be an open enimy to ver­tue. hath professed himselfe an open patrone of vice and trecherie, and a cannoniser of disloy­all traytors, it fitteth best his person and qua­lity, to obiect himselfe as a sworne aduersarie to all honorable, godly and religious actions, and a malicious and slanderous defamer of all true no­ble, vertuous, and renowmed personages.In the third, what it is, that he per­swadeth you to.

In the third, you are to note the nature of the thing, whereunto he goeth about to perswade you, that is, to reuolte from the due obedience and seruice of your Souereigne, to rebell and to take armes against her, & your countrey: a thing first, in it selfe,A thing vn­lawfull, and repugnant to Gods word. vnlawfull, displeasing to God, and repugnant [Page 100] vnto his word, as hath bene by sundry argumēts, and expresse authorities of Scripture, manifestly declared vnto you: secondly, for the effects, vn­naturall, odious, and infamous throughout theVnnaturall and odious to the world. whole world, as being the most pestilent disease of the bodie politike, the greatest enimie to ciuill gouernment, and the dissoluer of all humane so­ciety: thirdly, for the intent, most dommageable,Most hurtfull and pernici­ous to yourselues. and vtterly pernicious to yourselues, as tending directly to the very ruine and ouerthrow of your peace, liberty, welth, prosperitie, and finally in a word, to the extreme miserie, calamity, and de­struction of yourselues and your countrey.

A fit perswasion for such an author, whereinFit for such a perswader. he hath shewed himselfe hitherto no change­ling, that he might at the least purchase vnto himselfe the commendation of constancie, though it be but in meere lewdnes, and shame­lesse impietie.

Lastly, for a full consummation and accom­plishment of his prayses, you are in all and eueryIn all, you are to consider his fraudulēt dealings and impostures. particular of this his pamphlet throughout, to cōsider (that which hath bene heretofore in sun­dry places noted vnto you) his fraudulent and in­direct dealing, not onely in the fallacies and So­phistications of his arguments, but also in the opē falshood of his affirmations, and especially in his peruerting and wresting of the holie histories, and examples of Scripture, to his seditious and wicked purposes. Which if any (vpon the good opinion they haue conceiued of D. Allens [Page 101] integrity & zeale in religion) do thinke not to be intended by him to the deceiuing of them, they doHe that ma­keth it no cō ­science to a­buse Gods word, will not make it dein­tie to abuse mens credulitie. therein vtterly deceiue themselues. For it standeth not with reason or common sense, for anie man to beleeue, that he will make it nice or deintie, to abuse the ignorance or credulitie of men, which maketh it no conscience to abuse the most sacred and holie word of the eternall God.

But herein hath he (I saie) duely and orderly ac­complished his course, with such equalitie, pro­portion, and vniformitie in all points, as the mid­dleD. Allens vni­formitie in all points of his Pamphlet. appeareth in each respect answerable to the be­ginning, and the ende vnto both: insomuch as the Authour hath effectually shewed himselfe not to haue degenerated in anie point, from his first hu­mour & disposition: but that you may rightly say of him (forsomuch as he hath declared in this pam­phlet,) that if there be one good zeale, motion, or affection in him, there is neuer a bad.

If anie man thinke mee to haue been more ear­nest and bitter in speeches against the man, then INo hard speech vsed a­gainst D. Al­len, but a­gainst his ma­licious & wic­ked dealings. heretofore promised and professed, let him impute it to the bitternes of the argument and occasion, for I protest I haue not in any thing inueighed against the person, but against his wicked, malicious, and pestilent practises: which I know no subiect well affected could with patience endure to think vpon, and I my selfe haue beene enforced to command my selfe temperancie, in repeating and answering them, labouring in no wise to discredit him, but endeuouring wholy to discouer his double and de­ceitfull [Page 102] dealings, his irreligious and prophane po­licies, and his euident abuses and impostures:Deceits and impostures, the onelie meanes to e­stablish their Antichristian Monarchy. which hath been euer hitherto the onlie meanes, that not hee alone, but all the rest of the same sect haue vsed, to seduce men from the Truth to the following of their faction, for the setting vp of their Antichristian Monarchy. For that is the ve­rie marke they shoote at, to make themselues Lordes, and Rulers of the world, and to draw as well the authoritie of the swoord, as the custo­die of the keyes, into their owne handes, and to bring all Kinges, Princes, Emperours, and all Ciuil powers, vnder their subiection and obedience.

Which knowing at the first that they could not by anie meanes bring to passe, if the word of God, (which is directly against their purposes, and beateth downe their intolerable pride, and ambiti­ous desire of Souereigntie) should once bee made publike and common to the people, whereby they might be able to discerne their doctrine, and finde out their errors and abuses: to keepe and restraine men from that knowledge, they endeuoured first toThe restreint of the Scrip­tures from the people, to hold them in ignorance. suppresse the holie Scriptures, by prohibiting them to be published in those languages, wherin the peo­ple might read and vnderstand them: teaching the people, that it was not conuenient for them to meddle with the Scriptures, but that it was suf­ficient for them to relie wholy vpon their doc­trine, and necessarie for their saluation to beleeue what they taught, and to fulfill what they com­manded. [Page 103] So by this meanes might they teach whatsoeuer they would, for who could controll them? and whatsoeuer they taught, the people were bounde to beleeue, vpon paine of dam­nation; for who durst offende his Ghostly Fa­ther?

If anie true member of the Church of Christ, stirred vp by the spirite of God, and an earnest zeale of his word, to encounter their wicked proceedings, and to hinder the kingdome of An­tichrist, did put himselfe forwarde to reprooue their errors, rebuke their abuses, and sincerely to teach the word of God, and due administration of the Sacraments, according to the true institu­tionWhosoeuer taught the li­bertie of the Gospell, & free vse of the Scriptures, was proclaimed by the Papists for an Here­tike. of Christ, and the doctrine of the Apostles and the Primitiue Church, endeuouring to communi­cate vnto all men the knowledge of the trueth: they forthwith condemned him for an Authour of new doctrine, a sower of sedition, and (to make him the more odious vnto the world) proclaimed him for an Heretike, thundring out their Bulles, ex­communications, and curses against him, and all to the ende that men might not incline to him, nor giue anie credit or regard to his teaching, where­byAll to couer their abuses. they might come to the knowledge of the Scriptures, and to the discouering of their Popish abuses, and impostures.

Now, whē they see these policies no lōger auaile thē, but that mighty Princes & whole Natiōs, moo­ued by the invvard vvorking of the holie Spirite, [Page 104] haue caught hold of, and embraced the light of the Gospel, and thereby haue begun to descry their iugling and tromperie, and to fall away from theirThe Papists proceed from policie to plaine force. obedience; they flie now from policie to plaine force, and ioyne the one with the other, and fall to inciting not only of naturall borne subiects, but of forreine Princes and nations, to ioyne in armes a­gainst the defenders of the true, ancient, Catho­like, and Apostolike Faith, only to the intent to reduce them to their former subiection and obedi­ence, and to establish their owne Antichristian Deceit, their only meanes to persuade men to their purpose. Monarchie. And what other meanes vse they to drawe them to the accomplishment of their vn­godly, and woorse then barbarous designements, but euen their ancient and accustomed policie and practise of deceit, seducing them with false doc­trine, and persuading them, those thinges to bee most lawfull, honourable and necessarie to bee done, vpon paine of damnation, which are expres­ly forbidden by the word of God?

And can anie man then bee so senseles as to bee mooued by their persuasions, seeing how first they haue noozled them in ignorance, and barred them the meanes, whereby they might haue comeThe Papists restraine the knowledge of the Scriptures, only to binde men (by igno­rance) to the beleeuing of their traditi­ons. to the knowledge, to bee able to discerne of trueth, and falshood, only to the intent to binde them wholy to the beleeuing of their traditions: and now (hauing so Captiued their vnderstandings and iudgements with blindnes, as either they haue not the knowledge to descry their abuses, or at [Page 105] the least haue it wholy restrained to the credit of their doctrine,) forbeare not to impose vpon them anie falshood, that may further their ambitious purposes?

There is no man but knoweth that the plaineThe Truth beggeth no credit, nor fea­reth sifting. and simple Truth, which is euer able to iustifie it selfe, craueth no credit, nor feareth to be sifted to the vttermost: but it is falshood, that seeketh cor­ners, and vseth policie to creepe into credit, and re­fuseth to come to open triall. And why should then the Romish Church recommend ignorance vnto the people, and leade them on in blindnesse with their own traditions, restraining from them the reading and knowledge of the Scriptures, which is the true touchstone of Religion, if their doctrine were pure and sounde, and able to abide the touch? Christ biddeth all men search the Scriptures; why should they then forbid or hinder anie man to reade the Scriptures, but that they know the Scriptures con­demne both their doctrine and dooings, and there­fore feare to haue their falshood and wickednes dis­couered? Wherein they doe most of all, and mostThe Papists owne doings condemne them. euidently condemne themselues (to the iudge­ment of all men, in whom there is anie iote of iudgement or common sense) bewraying them­selues to bee the children of darkenes, not of the Matth. 15. 14. Matth. 7. 15. light, The blinde, leaders of the blinde, Wolues in Sheepes cloathing: And what better marke seeke ye to know them by, then the same verie marke, whereby Christ himselfe hath notified them vn­to [Page 106] you, that is, by their fruites? their pride, theirIbidem. ambition, their malice, their deceit, their im­posture, their falshood, their prophanesse, to con­clude, their plaine Atheisme? And can you (not­withstanding all these notes of them (giuen you by Christ) beleeue them, or suffer your selues to be seduced by them?

But mee thinkes I doe euen see D. Allen him­selfe proceeding on with the rest of Dauus his part,D. Allen is ne­uer weery of an ill worke. and saying to the Pope (his Maister) Deceptus sum, at non defatigatus: Hac non successit, alia aggredia­mur via: I am disappointed of my purpose, but not Teren. Andri. weary of my worke: Since this trick hath not serued our turne, let vs trie another.

In trueth I doubt nothing of his good will, nor of his endeuour, neither yet of the readines of the rest of that crue, to pursue this argument: for neither is this the first assault, that D. Allen hath gi­uen to the subiects fidelitie and obedience, neither is D. Allen the first and onely Champion, that hath striken the first blow in so bad a quarrell, though none of them euer yet answered the encounter. But the best hope is, let him, or anie other giue the assaie againe, when, and as often as they lust, I trust they shall bee still disappointed, and in the ende weery, or cleane worne out: and when they haue attempted all the waies they can, they shall bee as wise, as they were in the beginning, and in the beginning, midst, and ending, neerer to their owne ende, then to the ende of their purpose. [Page 107] For God will neuer giue successe to so godles an en­terprise.

As for this slender push of D. Allens Pam­phlet, I hope there is not the holowest hart of all her Maiesties subiects, in whom there is ei­ther feare of God, sense of reason, or regard of his owne safetie, but that hauing seene his weake forces, his brittle weapons, his false fiers, and counterfeit engines, is sufficiently armed in him­selfe with his owne honestie, faith, and loyaltie, to abide and withstand and this feeble and forcelesse bat­terie.

But what shall I now saie to M. Allen, and the rest of our fugitiue Countreymen, that haue left their Souereigne, their Countrie, and their due­tie altogither, especially such as haue not onelie left them, but doe maliciously stirre vp all the meanes they can to ouerthrow, destroy, and vt­terlyThe English Fugitiues se­ditious dea­lings deserue more then to be inueighed against, of e­uerie true sub­iect. deface them? Shall I whet my selfe wholy to inueigh against them? I know their deedes haue not only deserued it, but doe iustly prouoke me and euerie good subiect vnto it. But I will vse Charitie, euen where it is not to bee shewed. Shall I then in Charitie reprooue them? I would they were as willing to heare reproofe, and as readie to bee reformed, as they haue been cha­ritably, friendly, and brotherly admonished. Shall I labour to exhort and perswade them to theSmall hope of conuerting them by per­suasion. consideration of their duetie, the repentaunce of their grieuous offences committed againste [Page 108] their Souereigne and Countrey, and restaurati­on of their due obedience and fidelitie? I feare I shall but loose my labour, to cry to them Resipisci­te Psal. 2. 10. & conuertimini, Be wise and turne, their eares are so close stopped, their hearts so ouerhardened, their mindes so maliciously bent against her Maiestie, their Countrey, and vs all. What shall I then say further to them? Alas, in so desperate a case, I can say no more, then Doctor Allen in his Pam­phlet saieth to his Countrey (but with a better minde and meaning towards them, then he doth towards vs,) Alas for them, and thrice Alas for them: for I doe euen from the bottome of my hart pitie their errour, I enuie not their Religion: I doe euen from the bottome of my heart bewaile their obstinacie, I hate not their persons▪ I doe euen from the bottome of my heart lament their their miserable estate, I malice not the men: I wish better to them, then they doe vnto vs: I desire nei­ther the spilling of their blood, nor the spoiling of their substance, but I pray, & pray hartily for them, God amend them, God lighten their eies, if they be blinde and doe not see, open their eares, if they bee deafe and cannot heare, turne their hearts, if they bee obstinate and will neither see, nor heare. God (if it bee his will) giue them grace to know his will, to acknowledge his will, and to conforme themselues to his will, that they may be heires of his euerlasting Will.

[Page 109]And to you (my brethren, countreymen, &An exhortati­on to all her Maiesties liege sub­iects. fellow-subiects) what shall I say more then hath bene said? Shall I endeuour to exhorte you to o­bedience, and to the loue of your prince, and de­fense of your countrey? Why should I seeme so much to suspect your obedience, your loue to your Prince, or your zeale and care of your coun­trey? Because D. Allen hath attempted by his per­swasiōs to corrupt you, & withdraw you frō thē? Why, you see his perswasions are of litle force, grounded vpon falshood, and contrarye to the word of God. But were they neuer so forcible, why should you be corrupted by them? An ho­nest faithfull mind may well be assaulted, butVertue most shewed in withstanding the strongest assaults of vice. will reuer be ouercome with the corruption of wicked perswasions: Nay, thêre is vertue most shewed, where against the hottest assault is made the strongest resistance.

But why should you disobey, and reuolte from your princes seruice, and take armes against her and your countrey, as D. Allen exhorteth you to do? Whether vpon iust cause, or vpon discon­tentment? If vpon discontentment, you shewe yourselues rebels▪ not to your Souereigne onely, but to God himselfe, in that you are not conten­ted with his ordinaunce, but will striue to put it downe, and set vp a new ordinance of your own. This motion cannot proceede but of the deuill himselfe, the rebellious spirite, and mouer of all sedition.

[Page 110]If you saie vpon iust cause, you deceiue yourThere is no iust cause, to commit an vniust act. selues: for there can be no iust cause, to committe an vniust fact. If there might anie cause bee iust, who shall be iudge of the iustice there­of? Your selues? that were not fit: you are parties, and therefore partiall, and no compe­tent iudges. Againe you are priuate men, and subiects, and therefore can haue no lawfull au­thoritie (in this case) to iudge? Who then shal be iudge to determine this cause? There is no lawfull power in this Realme, but your Soue­reigne, and her ministers: then if there be a­nie cause, you must open it vnto her, and sub­mit both your selues and the cause to her iudge­ment, and reformation, and in the meane time continue in your due obedience, till the cause be decided.

But (you will say) your Souereigne is a partie also, aswell as you, in the cause. So may she be, & yet a iudge. But to whose iudgement then will you appeale? there is none to be iudge ouer her, but God. Will you then be iudged by him? Indeed he is the highest iudge, and by him the whole world is to be iudged. And will ye be content to stand to his iudgement? I know you will not call him out of heauen, in person to iudge betwixt you: for you neede not: because he hath left his lawes and iudgements amongst you, here on earth, recorded in his owne bookes of the old & new testament, which may be sufficient to deter­mine [Page 111] this cause, without any further assistance, seeing that by them the whole world is to be iu­ged. Looke then into his booke for his iudgemēt in this case, and you shal finde that he forbiddeth you absolutely (without exception of any cause) to laye your handes vpon the Lordes annointed: and commaundeth you as absolutely (without all manner exception) to submit your selues aswell to your Prince, as to her ministers and inferiour go­uernours, 1. Peter 2. Rom. 13. to obey her, and not to resist her, for if yee resist her, he telleth you that yee resist his ordinaunce, and shall thereby receiue to your selues iudgement.

You heare now, how God in his holy Scrip­tures You may not resist your▪ Souereigne. determineth this case directly against you, that you may not (for any cause) offer to lay your hands vpon your Souereigne, but that you must submit your selues vnto her, obey, and not resist her, vpon paine of iudgement. How then will you dare to lift vp your hands, and to take armes against her?

But, if it were lawfull for you (as it is not) for a­ny cause, to rise in armes against the Queens Ma­iestie, your liege & drad Souereigne, what cause (I pray you) would you pretend for your so do­ing? will you say Religion? Indeed Religion is the cause, for which D. Allen teacheth you, that it is lawful & honorable for you to take armes against your prince, & laboureth earnestly to perswade you therunto, such as are of his religion. But what [Page 112] kind of Religion call you that, that stirreth you vpA good Reli­gion, that stir­reth vp sub­iects to Re­bellion. to Rebellion? You haue receiued no such religion from Christ, nor from his Apostles: for they teach you the contrary, both by their doctrine, and ex­amples. They tell you that you must submit your selues to your Souereigne, obey, and not resist her. They, when they were imprisoned, tossed, andChrist and his Apostles suffe­red persecu­tion without either resi­stance or mo­uing of sedi­tion. turmoyled from place to place, reuiled, & stri­ken, yet neuer offered resistance against the Ma­gistrates, neither moued, or attempted any sediti­on, nor entred into any conspiracy against thē, but endured all with patience, as constant wit­nesses of the Truth: which is cleane contrarie to this Religion, which you professe. From whom then receiue you your Religion? from your holy father the Bishop of Rome? It may very well be; for it sheweth it selfe from whence it cometh. And is this the Religion, for which you will take armes against your Prince? Why, you see it is a Religion taken from man, and not from God, and therefore cannot stand. You see it is a Religion contrarie to the doctrine and Religion of Christ, and the Apostles, and therefore not the true Reli­gion. Will you then take armes against your Prince in the quarrell and defense of a false Reli­gion? you know not what you do, and that is also the fault of your Religion. For if you had giuen your selues to the reading of the Scriptures, and studie of knowledge, whereby you might haue bene able to giue an account of your faith, and [Page 113] knowne the ground of your Religion, and not lea­ned so much, nor giuen so great trust vnto mens traditions: you might (with Gods grace and as­sistance) haue found out a sounder Religion. But then should you haue fallen from the precepts of your Popish teachers▪ But yet should you haue followed the commaundement of Christ, who biddeth you Search the Scriptures.

What fault find you with our Religion? Wee teach nothing, but what we learne out of theThe Prote­stants Religi­on. Scriptures: we hold constantly the doctrine of our Sauiour Christ, and of the holie Apostles in all pointes vnchanged, and by them we of­fer our selues to bee tried, and our Religion. And do you condemne the Scriptures, the doc­trine of Christ and his Apostles? If you do, the whole world will condemne you: if you do not, how can you then condemne our Religion? Compare it with your owne, and, if you bee not ouer partiall, senselesse, or shamelesse, be iudges your selues, whether of the two is the sounder.

We ground our Religion wholy on the wordThe compa­rison of the Protestants Religion with the Papists. of God, you, more vpon the traditions of men: we recommend vnto all men the knowledge of the Scriptures, for the direction of their life, and assurance of their saluation; your teachers re­strayne from you the knowledge of the Scrip­tures, deliuering you their owne traditions, both for your instruction of life, and assurance of your [Page 114] saluation: we commend vnto subiects obedience, and fidelitie, to their Princes, they commaund subiects disobedience, and rebellion against their Princes. Denie anie part hereof, if you can: exa­mine your owne consciences, if this be not all true, and then iudge your selues by the true cog­nisance of Religion, whether of the two is the true Religion. We flie not to armes to mainteine our Religion, for the truth is able to vphold it selfe, and hath God for her protector: Your Re­ligion had neede to be aduaunced by armes, els must it soone decaie, hauing neither God, nor the Truth, nor reason to mainteine it And will you then take armes against your Prince for de­fenseThey that take armes for the Ro­mish religion, take armes against religion. of this Religion? No, no, if you doe, you deceiue your selues, you take armes against both your Prince and Religion, and (in defense of mens traditions and tromperies, vnder pre­tense of Religion) you seeke to ouerthrow the true Religion: wherein you rebell not onelie against your Prince, but against God himselfe, who is the authour and defender of this Reli­gion.

Christ teacheth you not to take armes, thoughChrist tea­cheth sub­iects to flye, or suffer for Religion, not to rebell. ye were persecuted for Religion, but to flie: and if ye will abide and stand in the Truth, he wil­leth you to suffer, like Martyrs, not to resist, like Rebelles. But you haue no such cause giuen you, either to resist, or to flie; for ye are not persecuted, but instructed: and if yee refuse to [Page 115] come to heare, ye are punished for your disor­derThe Papists punished for disobedience, not for Reli­gion. and disobedience, not for Religion: for what Religion teacheth you to refuse, to heare the word of God preached? Christ saith, My sheepe heare my voyce: whose sheep are you then? for you are nonePapists refuse to heare the word prea­ched: Ergo they are not of Christes flocke. of Christes. If ye wil be of Christes flock, you must renounce that Religion, which withdraweth you from the hearing of his voice: for till then you cannot be his sheepe.

Do you call th'execution of Iustice against your Iesuits and Seminaries, persecution for Religion? You do either ignorantlie mistake it, or slaun­derouslie misreport it. For none was euer exe­cutedThe Iesuits and Semina­ries executed for Treason, not persecu­ted for Reli­gion. for Religion, but for expresse Treason a­gainst her Maiesties person, as hath bene suffi­cientlie declared and published to all men. But (you will say) they did nothing but what Re­ligion moued and bound them in conscience to do. I beleeue it, and affirme asmuch as you saie: & this is the fault, I warned you of before, in your Religion. A good Religion (ywis) that moueth and bindeth men to the committing of Trea­son against their Christian Rulers. Can you confesse so much your selues, and yet are ye so blinde, that you will not see the impietie of your Religion? Yet see your owne daunger, how in professing that Religion, you condemnePapistry and Treason in­separably vnited togi­ther. your selues of treason. If your Religion tie thē ne­cessarily to treason, that hold it, as in truth it doth, (for they must either disobey her Maiesty, or not [Page 116] obey the Pope:) how can you acknowledge your selues professors of that Religion, and not con­dēne your selues for traitors to your souereigne?

Leaue, leaue therefore that erroneous and vn­godly profession, and terme it not by the holie name of Catholike Religion, but meere blindnes and Superstition, being grounded vpon the vaine inuentions and traditions of men, so directly op­posite vnto the word of God, so contrarie to the doctrine of Christ and his Apostles, and so insepa­rably combined and linked with Treason, as you cannot be either true Catholiks, Christians, or loy­all subiects, so long as you persist in it. Pretend not the quarrell of Religion, against your Prince and Religion: for (assure your selues) if you will admit (as you ought) that onely to be the true Religion which is founded vpon Christ, the head Corner stone, there is no Religion, that alloweth so rebellious an action.

If you giue any heed vnto outward and Ciuill respects, consider with your selues the long, peacible and prosperous reigne of your Soue­reigne, the like wherof your forefathers haue not seene, nor any age doth record. If long peace,Peace, welth, and prosperi­ty, the bles­sings of God, and assured tokens of his speciall fa­uour. wealth, and prosperity, be the outward blessings of God (as vndoubtedly they bee) whereby hee declareth his speciall fauour vnto that Prince & kingdome, which feare him▪ & worship him syn­cerely, and with whom he is well pleased, accor­ding to his word and promises in the Scriptures, al [Page 117] these maie be to you an assured argument, both of the singular fauour of God, vnto your Prince and Countrie, and of the true sincere Religion professed by them, wherewith hee is well pleased.

But looke yet further into the exceeding fauourThe singular fauour of God vnto her Ma­iestie, particu­larly▪ of God shewed particularlie vnto her Maiestie (I speake not of her rare and singular giftes of wise­dome, learning, vertue, and other her excellent, and Princely qualities and perfections, both of bo­die and minde, with all other Complements of na­ture, so abundantlie bestowed vpon her, as few a­ges haue euer knowen her equall, all which wee must yet acknowledge to bee the speciall graces of God) looke, I saie, into his gracious goodnes to­wardes her, in protecting her from the manifoldIn protecting her from the malicious at­temptes of Traitors. dangers and mischiefes attempted against her own person.

I know there is none of you ignorant, how of­ten & sundrie times her deare life hath bin sought, and how neare the bloodie tortors haue been to the verie execution of their deuilish designement, some of them (more then once or twice) in nee­restHer Maiesties life sundrie times sought by Traitors, and miracu­lously preser­ued by God. and priuate place, with their murderous wea­pons in their hands, euen readie to strike the dead­lie and cursed stroake of our calamitie, and their owne vtter confusion and damnation; had not God preuented it, by striking them with a sodeine trem­bling of heart, and astonishment of minde, for the preseruation of his annointed seruant and hand­maid. This you know to haue been attempted not [Page 118] once, nor twice, nor thrice, but oftener then either memorie serueth mee to repeat, or horrour of the villanie will suffer mee to remember: and will you not acknowledge the Diuine prouidence, and the fatherlie and louing kindnes of God vnto her Maiestie, in so miraculouslie deliuering her, euen out of the bloodie hands of the cruell Butchers, for the aduancement of his glorious Gospell, and pro­pagation of true Religion, by her faithfull and zea­lous Ministerie: & on the other side, his iust iudg­mentGods iust iudgement vpō the Trai­tors. and vengeance vpon the traitorous Parri­cides, in not onlie defeating, but discouering most wonderfullie (euen by some of their owne mou­thes) their accursed and damnable purposes, and bringing them to a shamefull end, for an example to all others of that sort, to take heede how they enter into such wicked conspiracies?

And who haue bin the actors in all these tragicalThe murde­rous Traitors, all Papists, & set on by the Pope and his Adherents. attemptes, but onlie such as you terme Catholikes, professors of the Romish Religion, and such as the Pope and his adherents haue inueigled, and set on to execute their most impious and detestable deui­ses, and (to conclude) such as Doctor Allen inti­ceth, and exhorteth you now to bee? But what Atheist is hee so irreligious, what monster of na­ture so barbarous, what Tyger so fierce and cru­ell, as can finde in his heart to laie his hand vpon the Lords annointed, to imbrue his murderous blade in the blood of a Prince, of a Mayden Prince, in whom is nothing but mildenes, clemencie, [Page 119] vertue, modestie, Religion, all kinde of Prince­ly nature and exellencie? Whose royall Maie­stie ought to be a terror to all traitorous thoughts, whose tender sexe ought to bee a safegard against all violent assaults, whose sacred vertue, a protec­tion against all villanous attempts.

Let Gods especiall fauours therefore miracu­lously shewed vnto her Maiestie, and his excee­ding blessings abundantly powred out by him vpon her Countrey, bee vnto you (as it is in­deed) an assured argument, that her Religion is the true Religion acceptable vnto God, and con­formable to his word: and let the vngodly andThe vngodlie practises of the Romish Church, the verie badges of Antichri­stian Religion. irreligious practises of the Church of Rome, to murther Princes, and mainteine Rebellion (con­trarie to the word and will of God) be vnto you (as they ought to bee) infallible tokens of a false and counterfeit Religion: and let the greeuous iudgement, and iust vengeance of God, inflic­ted vpon those abhominable Traitors, bee vn­to you (as to your best behoofe it may bee) a terror from assenting vnto anie such traitorous, or rebellious enterprise.

Looke into the Histories of ages past, ei­ther of forreine Nations, or your owne Chroni­cles, and tell mee where you euer reade, or heard, or founde written, that Rebelles did e­uer preuaile against their lawfull Souereignes. Looke neerer into the examples of your owne [Page 120] Countrey and within your owne memorie, and namely the Insurrections in the time of the late most vertuous Prince of famous memorie, Edward the sixt, against whom a rabble of rebelli­ous subiects in sundrie partes assembled themselues, some pretending the quarrell of Religion, some of a Common wealth, and gathered mightie forces of manie thousands, to the great amazement of the whole Countrey, and the Prince a Child, yet what (I pray you) was the ende of their Rebellion, butRebels euer o­uerthrowen. speedie discomfiture, and confusion?

The histories are ful of the like exāples of all ages for what age hath not brought forth of both sorts, as well disobedient Rebels and miscreants, as honest and duetiful subiects? but how different soeuer the causes and quarrels haue been (as there was neuer anie such action so bad, but had the pretence and colour of some good intent) for which the Rebels Rebellion euer coloured with a good pre­tence. haue entred into Armes against their lawfull Prin­ces, yet the ende hath euer (for the most part) been alike. For they that resist their Rulers, resist God, Whose ordinance they are, and those that resist God, God will confound them, & (which is most wret­ched and miserable) their infamie shall remaine vp­on perpetuall record, for a spectacle to all posteritie. What hope haue you then left, to encourage you to so godlesse an action, to take armes against your gratious Souereigne? Doe you expect redemption (as you pretend Religion) through the meanes and assistance of forreine Forces? Nay rather assure [Page 121] your selues of certeine Captiuitie or destruction. For, if forreine powers should preuaile ouer your countrie, do you hope for aduācemēt at their hands in your countrie? No, no, your forrein Lordes willA stranger will neuer trust him, which hath not been true to his owne Prince and Countrey. stand too much in doubt of your fidelitie towardes them, which haue not been faithfull to your owne naturall Prince, & Countrie, and therfore will keep you low inough for their own security: for though they loue your treason, yet they will not trust your traitorous mindes. So shall you be faine with your Countrie to endure the losse of your libertie, and in your Countrie become vassals & bondmend vnto Strangers: A iust reward for your vniust rebellion: And this is the best issue you are to expect of so bad an action.

For, if your forreine auxiliarie forces goe to the ground, as I trust they shall, if euer they giue the at­tempt against her Maiestie and this Realme, looke you to goe with them also for companie (as you are well worthie) if you goe not before them; euen when soeuer you shal first offer to stir. For (I know)Englishmen naturallie faithfull to their Prince and Countrey, especially a­gainst a for­reine Enemy. English men, how soeuer some few of the skumme and dregges of them (as of other Nations) may ei­ther of a discontented minde, or desire of alteration for hauock and spoiles sake, or through the lewde inticements of others, be stirred vp to sedition, yet they are all generally by nature most faithfull vnto their Prince and Countrie, and especiallie against forreine enemies, in a case of Inuasion, whereupon they shall see, lieth the hazard of the vniuersal ouer­throw [Page 122] of themselues and their Countrey. And therefore whatsoeuer you bee, that beare a Rebelli­ous minde against your Prince and Countrey, and an vnnaturall affection to the partaking and furthe­rance of a forreine enemie, make sure account ofA good Caue­at for Papists. this, that there shall not so soone be fiue Rebels ga­thered in a cluster to runne to their confederates, but there will bee fiftie true harted Subiects rounde about them readie to cut their throates. And doubt you not but the Magistrates are circum­spect, prouident, and carefull inough, to set a good order and caution, for the timely preuenting of all such your pernicious purposes.

Seeing then the assured issue of your rebellious attemptes (if anie of you should be so wickedly in­clined) and the present danger and destruction han­ging ouer your heads, mee thinks you should haue but litle courage, or comfort to stir in such a cause against your Prince & Countrie. But let not terror in these outward respects either onlie, or principal­ly, driue you from disobeying or resisting of your Souereign, whom you are expresly commanded by God to obey, not for feare, but for conscience: but ifRom. 13. 5. there be in you Religion (as you pretend) shew your religion in obeying his word, and feare his euerla­sting iudgements, if you disobey him. So shal your obedience to your Prince bee a willing, a hartie, a cheerfull, a louing, & a faithfull obedience, accepta­ble to God, comfortable to your Prince, and health­full to your owne soules.

NOw to such as are faithfull & true harted sub­iects to her Maiestie (as I trust all are) I shal not neede to vse anie exhortation at all, because I know you are already so wel affected in hart towards your gracious Souereigne, and so throughlie confirmed in your obedience and duetie, as there cannot bee more added thereunto by anie mans persuasions.

Therfore will I onelie giue you in a word suchAn encou­ragement to all true faith­full Subiects. comfort & encouragement, as I haue receiued my selfe from mine owne conscience, to perseuer con­stantlie in that obedience, & in the defense of Gods truth, our Princes safetie, & the weale & libertie of our Countrie.

You haue plainly vnderstood by this discourse, the malicious minde & purpose of D. Allen and his partie, against our Queene & countrey, & the sedi­tious practises, and persuasions vsed by him in his Pamphlet, to the furtherance therof: which though (I know) they can take no hold of any of you, yet let vs take this benefit of our enemies, to make their doings our warnings, to arme our selues against their malice.

That they wish ill to vs, we need not doubt: their owne writinges bewray it. That they intend il to­wardes vs, wee must needes suppose: their prac­tises haue declared it. That they meane to attempt ill against vs, wee may well assure our selues: their preparations doe certeinlie confirme it. How then? shall wee bee dismaied at it? that were not manlike. Shall Romish and Spanish forces appall vs? That were dishonourable for [Page 124] English men. Shall we be daunted with the feare of a forrein enemy? Then should we degenerate from the courage of our forefathers.

Their forces are great: ours greater. Their threatnings are terrible: our valour is tried. Their pride vnmatched: our courage vnmated. Their malice deadly: our mindes vndaunted. Their furieThe oddes of the quarrell. vehement: our quarrell iust, godlie, honourable. They fight for reuenge, wee for defense: they for the spoile, we for our liues, and liberties: they for the Pope, we for God, and our Prince. And what is hee, nay, what is shee, that will not take armes, that wil not fight, that will not die in this quarrel?

Our fathers haue vanquished forreine Princes:The examples of our ance­stors vertue. and shall not wee fight for our owne Prince? Our fathers haue conquered other Realmes: and shall not wee defend our owne Realme? Our fathers haue been Lords of other Countries: and shall we be slaues in our owne Countrie? What an altera­tion (or rather degeneration) would this bee in vs? how dishonourable to the English name and Nation? How iustlie might all other Na­tions reproach vs, and all succeeding ages re­cord vs, for vnworthie Subiects of so worthie a Prince, degenerate Children of so generous Pa­rentes, and infamous Inhabitantes of so fa­mous a Countrey? Let vs therefore all of vs (seeing the quarrell is generall and common to vs all, for the defense of true Religion, our Prince, and our Countrey,) let vs all pre­pare [Page 125] our selues cheerefullie to th'encounter, let vs not respect the crie of wife, or childe, let vs re­spect their defense: let vs plucke vp our hartes, take vp our armes, and march hardilie to meete with our enimie; let vs fight with him, let vs die vpon him, yea let vs seeke him, if he seeke not vs.

We do all owe God a death: how shall we bet­ter pay it, then in hîs quarrell? Our liues are all at our Princes commandement: how can they be better spent, then in hêr seruice? We are all borne for our countrey: why should we then re­fuse to die for our countrey? If we die in Gods quarrell, we shall liue in his kingdome: If we die in our Princes seruice, we shall liue in the memo­rie of all posteritie: If we die in defense of our countrey, our renowme shall liue for euer. A Heathen Poet could saie to his heathen countrey­men in his age, Dulce & decorum est pro patria mori:

And shall not we Christians thinke it most disho­norable for vs, to feare to die in the common cause of our God, our Prince, and our countrey?D. Allens own encou­ragement.

Why, D. Allen himself, in his pamphlet, where he goeth about to discourage vs, by admonishing vs not to be emboldened by the Memory of our old English notorious battailes and victories, which in olde time were comparable to what prouinces or peo­ples were most famous, nor by th'esteeme or opinion [Page 126] (either true, or partiall) of our present strength and courage in England: what doth he but adde com­fort and courage vnto vs, in stirring vs vp aswell by the examples of our forefathers victories, to imitate their vertues, as by the knowledge of our own strength and courage, to take hart and cou­rage vnto vs?

Let vs then not cast away that encouragemēt which he giueth vs, rather let vs augment it by our own constancie of mind, and resolution. If the strength of our Realme were great in ourOur Realme neuer of grea­ter strength then now. forefathers times, it is now far greater: Nay, it was neuer so great in any Princes age, as it is now, God be thanked. And when our realme was not so strong, yet hath it conquered other Nations, and was neuer conquered by any, so long as it was true within it selfe. And nowe, when our forces are greatest, shall our faith bee least? when our state is most prosperous, shall wee bee most miserable? when our quarrell is most glo­rious, shall we bee most infamous? No, no, let vs link togither in one mind, in one faith, in one force, let vs sticke togither, fight togi­ther, die togither, like men, like Englishmen, like true-harted Englishmen. Let vs all and euery one of vs shew ourselues forward in aduauncing this seruice of the common cause, with our sub­stance, with our forces, and with our bodies also to the vttermost, as a great number of our faith­full countreymen in diuers partes of the realme, [Page 127] yea, whole countyes, cities, and townes, andThe duetiful, and honora­ble forward­nes of the Londoners namely the honorable citie of London, haue done most duetifully, louingly, and honorably. Which I do the more willingly remember, not onely for the comfort of my selfe, and them▪ and euery good subiect, and to their great honor and commendation, but also for an incitement vnto others by their example to be stirred vp vn­to the like duetie and forwardnes. Wherein if we ioyne all, our hartes, armes, and forces togi­ther, like true and faithfull subiects, I am fully perswaded our, forrein inuadors, whensoeuer they come, shall find England the hotest countrey that euer they set foote in: We are likely inough to measure their Spanish Cassocks with our Eng­lish bowes, and their shoulders with our browne billes, before they measure our broad cloth with their long pikes. And before it come to that, I doubt not but some thousands of them (God be­ing our guide) shall cary their last message vnto their great grandfathers, the next way by water.

But what do I vse encouragement to thē, thatThe assurāce of Gods assi­stance, our greatest cō ­fort. are of themselues most couragious, valiant, and euen eaguer to fight? Yet let me adde this to your greatest comfort, If God bee with vs, who can bee against vs: And that God is with vs in this quarrell, let vs stedfastly assure ourselues, howsoeuer D. Allen perswade the con­trarye: and let him and his partakers knowe that God is against them, and will bee, so [Page] long as they oppose themselues against the obe­dience of his word, the knowlddge of his Truth, & the light of his glorious Gospell. And that God may be with vs still, and continue with vs for e­uer▪ let vs humble ourselues vnto him dayly and duely, with earnest▪ and hartie prayer and repen­tance, let vs serue him continually with a zealous feare and obedience, let vs glorifie him incessantly with a liuely faith and constancie: lastly, let vs giue ourselues wholy to him, that we may winne him wholy vnto vs.

So we being his, and he ours, let vs all, and e­uery one of vs, comfort ourselues vpon his assu­rance, let vs fortifie our mynds vpon his assi­stance, and adde our endeuour to his encou­ragement: assuring ourselues, that fighting in so godlie, so iust, so honorable a quarrell, the suc­cesse cannot be but most happie, most prospe­rous, most glorious: that, if we defend our coun­trey, we shall remaine free and safe; if wee ouer­throw our Enimies, we shall abide victorious: if we die in this quarrell, we shall liue eternally. To which assurance of freedome, safety, victorie, & life, what comfort can be comparable?