THE COPY OF A LETTER WRITTEN BY M. DOCTOR. ALLEN: CONCERNING THE YIELDING UP, OF THE CITY of Daventrie, unto his Catholic Majesty, by SIR WILLIAM STANLEY KNIGHT.  
Wherein is showed both how lawful, honourable, and necessary that action was; and also that all others, especially those of the English Nation, that detain any towns, or other places, in the low countries, from the King Catholic, are bound, upon pain of damnation, to do the like.  
Before Which is also prefixed a gentleman's letter, that gave occasion, of this discourse.  Matth. 22. 
Reddite ergo quae sunt, Caesaris, Caesari:  
Render therefore the things that are Caesar's, to Caesar:  
Imprinted at Antuarpe, by joachim Trognaesius, Anno 1587.   

THE ANSWER OF M. DOCTOR ALLEN TO THE FORMER LETTER.  
HONOURABLE good Sir, Your letters came with good speed, and in season, having at this present ready means to return answer, and yet time enough to waighe well the matter of question you move unto me. Into the more particular consideration whereof, I will enter the rather at your request: though otherwise by the duty of my priesthood, and profession, I count myself bound to serve my christian countrymen, in all such things, as may any way pertain to their salvation. For you must not think, that I am so restrained to students matters, though that be my special trade, and charge, that I have no care of so many worthy men of your vocation, whom with heart, prayers, and pen, I do most willingly serve knowing that state of life to be necessary for the common wealth, godly, honourable, and especially appointed by God, for defence of justice, and Religion. 
Many soldiers great, Saints and Martyrs.  Out of which order the Church of Christ celebrateth sun dry, for high Saints: and whole legions have been, for their constancy in faith, martyred at once. Many in the holy Scriptures, for singular devotion towards Christ's person, and special promptness to receive the faith, by the Apostles preaching, by name commended. And remembering in S. Luke's narration, 
Act. 10.  of the holy captain Cornelius, and of one of his soldiers, whom the Evangelist nameth: militen met ventem Dominum, à soldier fearing God, it easily brought me to conceive, that sundry of your band, in whose behalf you propose the doubt, have the fear of God, before their eyes: which is a peerless praise, in such as follow art militare: and that the whole company is not far from the kingdom of God, that have such regard, of their conscience, and good name.  
To come then to your purpose, though I have already, by my letters to Sir William, given mine opinion, I will yet for better clearing the cause, set here down, my mind more largely, and distinctly.  

Rendering up of towns, Wrongfully holden, to be necessaire.  Therefore first I say, that the rendering up of such towns, and places of the low countries as be in any English men's custody, is not only lawful, but necessary to be done, under pain of mortal sin, and damnation. The cause is, for that every thing wrongfully obtained, and unjustly detained from the true owneres, whether they be, by fraud, or violence come by, according to all divine, and human laws, and by the very rule of nature, aught to be restored to them, to whom they duly pertain. 
Restitution of things wrongfully detained, necessary in all Wars, just or unjust.  Which thing as it is evident in all other negotiation of man's life, wherein no man may lawfully detain other men's goods: so the old holy fathers, and all the latter school Doctors agreeably to the Scriptures, and the civil and canon laws, determine restitution to be specially necessary, of all things wrongfully obtained in wars: whether the wars be lawful, or unlawful. For wars being nothing else but an act of vindicative justice, must, as much as is possible, be in all points, void of injury, and injustice.  
Against which when any thing is committed, either by the Prince that causeth the war, or the soldiers that are executioners of his will, and sentence, both the one and the other, are bound to make recompense, and restitution according to the measure and manner, of the injuries done. And this I say, even in lawful wars, or such as to the common people may be, upon their Prince's credit, so deemed. Where, though they may offend the enemy in life, goods, liberty, and otherwise as far and in such sort, as the law of arms permitteth, and prescribeth: yet what so ever is done against militare discipline, and justice, is sin, & punishable by God's laws.  
But where the war is wholly, 
In Wars plainly unjust, recompense and restitution is to be made of all damage: and of all things unjustly detained.  and plainly unlawful, denounced, and waged without just cause, yea evidently against right and reason, and so known to be to men of understanding, and to the soldiers themselves: in that case the Prince that published the war doth principally, and most damnably offend: then every one that serveth in those wars, doth sin mortally: and all and every one bound to satisfaction, and restitution, for what soever annoyance is done, by the said unlawful arms, to the Prince, and people, to whom the injury is done. Neither doth the sovereign's authority, and commandment excuse the soldiers, or subjects, who can not in conscience, nor may not, be executors by their service, of the Princes known iniquity. Owing ever obedience to God more than to any man: though where the injustice of the wars were not so assuredly known to the subjects, they might upon their Princes warrant, and commandment serve in the same.  

The English wars proved to be unjust both by land and by sea.  But now that the wars of the low countries, on the English part be most unjust, not only such as be in conscience Catholic (for other causes which afterwards I will rehearse) do most certainly see: but even those also which are not well instructed in Religion, endued only with good nature, reason, and civil honesty, must heeds confess. Whereby it will be plain, that neither the one sort of conscience, nor the other of moral justice, can lawfully serve in the said wars. 
Lib. Etym. 28. c. 1. Causa 23. Quest. ●.  The war is just, saith Cicero in his books de. De Republica: as Isiodorus citeth it, which is denounced for recompense, or revenge of injuries, and annoyance, or for defence against enemies.  
1. The Queen of England, as all the wourld knoweth, can make no just claim to Holland, Zealand, or any other of those parts, which by arms, she hath seized on: all those provinces being confessed, to be his Catholic Majesties ancient, and undoubtful inhaeritance: therefore that way, she can have no pretence, to invade those countries. 2. The defence of the king's rebels, against their most just Lord, and Sovereign, is no lawful, nor honourable quarrel of wars: neither have the said traitors, and rebels any authority, to yield up their Sovereign's towns, and ports into his enemies hands, or themselves to the English protection, or subjection. 3. Rebels against their lawful powers, be not properly the confederates or Socij, of any Prince, or commonwealth, that for their defence arms may be taken.  
4. The kings Majesty hath done to the Queen, or her realm, no such injuries, for redress, or revenge whereof, she should by hostility, enter into his Domnions, and surprise his towns, and castles, and bring his people into her subjection. Neither these causes, nor any other pretences being sufficient to make her war lawful, but all plain proofs, of most unjust quarrel, it must needs be evident to each reasonable man, of what sense in Religion so ever he be, following only moral virtue, and the law of nature, and nations that as well this war by land in the low countries, as that other by seas, be nothing else but à public robbery, and piracy. In both which not only the Prince, or her principal ministers, my lord of Leicester, and Sir Francis Drake, but all other that serve, in either of the said armies, or any such like, offend God damnably, and are bound to restore, to the King Catholic, and his people, all that ever they have, or shall by this unjust violence, extort from them.  
It is not the pretence of the queens counsel, or realms public allowing, or permitting these things, that can excuse them before God, or man, either in conscience, or honour. For injustice done by public pretended authority, is more shameful, then that, which is done by private offenders. S. Augustin affirming, that whole Kingdoms, when they agree upon open iniquity, are nothing else, but a great larondge, that is, a brotherhood of thieves, concurring and conspiring in common robbery, 
Li. 4. Civit. Ca 4.  Quid sunt regna (saith he) remota justitia, nisi magna latrocinia?  
I remember, two of the best learned Divines in Louvain, being demanded, of the lawfulness, 
The judgement of the Divines of Louvain concerning the like wars.  of the Duke of Alinsones late like actions, in those countries, & of the obligation of that oath, which he caused the people to make, against their Lord & Master, to him, answered: and put forth their answer in print, that war to be wholly unlawful, & all oaths, & promises made to him, to be of themselves unjust & not to bind any man either in honour, or conscience.  
And yet that Prince, might perchance seem to have some better pretence, upon I can not tell what old interest, that France challengeth in Flaunders, & other those Provinces, which once were united, and joined with France: and of some hope he had, and gave to many, to reduce those countries to liberty, at least of Catholic conscience again. But this English action, hath no appearance of justice, or equity in the world. And therefore to any gentleman, or soldier, that standeth upon his honour (as that state of men, of all others, have most reason to do) it must needs be a great disgrace, to serve in such public robberies, either by sea, or land. Which I say to all noble Captains, or soldiers, of what Religion soever they be, who may easily perceive, by conference of our old English honourable denounced wars with these of our days. None other having been waged by our country, these thirty years almost, then in the cloak of amity, to surprise the towns, & countries of their friends, & confederates: and for the defence, or encouragement of detestable rebels, against their lawful anointed Kings.  

They help the Scotish rebels.  As soon as the Scots rebelled, against their Queen, the English joined their forces, to the utter ruin, and destruction of both her, and her Dominion. They rebel against their Kings in France: our English helps, & arms were strait ready, to secure them, 
The French rebels.  and to seize upon the strong places, of that land, in their own, or the rebels behalf. They rise in the low countries, and in other parts of the wourlde, 
The Flemish rebels.  against the justest power that can be: and immediately (as though our country were ordained, to be the buckler of all rebellion, and injustice, and an enemy of lawful Dominion, & Superiority) the Queen thinketh it honourable or needful, to protect the said rebels, & to assail with the wicked traitors, and seditious persons, the oldest, faithfullest, and greatest confoederate, that ever our realm had.  
When therefore our English wars, that in other ages, were renowned for justice, fortitude, and felicity, are become to be infamous, & infortunate through the wourlde, as made for the patronage of rebellious, and seditious persons, & maintenance only of injustice, and iniquity: Who can not of very moral reason, and honesty perceive, his good name, and honour to be stained, by cooperation in such infamous actions? & his soul to be in danger of eternal perdition, by following, and executing, other men's most unlawful, and barbarous desigmentes, to the disturbance of the quiet, and weal, of all christian nations. round about us? or thinketh it not a most glorious resolution, to revolt to that side, with which all true honour, and justice, & all conditions of lawful wars do stand? Of such I speak of our country men, in whom is yet lieft some remorse of conscience, or respect of justice, necessary for human society: though by this evil times, & error of education, at home they be not well instructed yet in christian Religion, & virtue. For of others (as I fear some such be, in the Atheism, 
Atheists of England uncapable of admonition.  that our country is fallen into) that have put of all sense of civil justice, honour, & honesty, together with the fear of God, and his judgements in the next life, I can say nothing. In this sort some such may be, not only among private poor soldiers, but of the counsellors of our country, that without respect, of either christian discipline, or old heathen observation in this case, which was ever most sacred, think Regna esse occupantium, kingdoms to be rightly theirs that can catch them: and all their own, they can either by Machiavellian shifts, or violent arms obtain: that regard not the old honour, rule, and discipline of Chivalry: that fear not the count they have to make, for the blood of innocents, for sackages, spoil, rapine, destructions, depopulations, and subversion of whole kingdoms: that think it cause of war good enough to hinder their neighbour's greatness, and to disturb other men's quietness, to procure their own peace, and safety. If either, (I say) our country, once of notable name, in martial justice, or any of our soldiers, be come to this extremity, to deal with such, either by human, or Divine laws, were, 
* To be mad with reason.  Cum ratione insanire. As the Poet said.  
And these have only to make their prayer, in the morning daily, as we have heard, of a certain holy thief, in the boards: Good Lord send me, to hurt many this day, and none to hurt me.  
But now to come to those, 
This that followeth specially to be noted of Catholike●,  that in the camp be Catholics, as I perceive by you, Sir, and otherwise, that very many be in their hearts fully resolved, our forefather's faith to be only true, and that innumerable, at home in our country, do daily more and more perceive, that these new Sects were but to make broil, and garboil in the wourlde, that in the universal shuffle of things, poor lost companions might have their parts, yea & other men's parts too. To such therefore as be, by God's special gift, catholicly bend, it shall be an easier matter, to make clear this point. For as they be more capable of reason, & more observant of civil justice, and moral virtue: so they have their consciences better informed, by the rules of Christian Religion, for government of their actions, in all parts of life. Such may easily perceive not only for the causes aforesaid, this war, on thenglish side, to be unjust, and that the service in the same, is sinful, dishonourable, & obnoxious to restitution: but principally, for that it is waged, for defence of Heresy, and Haeretikes, and for the eversion of the Catholic faith: that is to say, directly against God, and his holy Church.  
The holy Prophet of God, that reprehended King josaphat, for giving succour (of amity only, & not of evil meaning in Religion) to the wicked King Achab, saying: Impio praebes auxilium, 
2. Taralip. 19 Aug. lib. 2. contra Epist. Parmem.  & ijs qui oderunt Dominum amicitia iungeris, idcirco iram Dei merebàris. Thou givest aid to the wicked & art confoederate with such as hate our Lord, therefore thou deservedst God's ire: What would he have said, or what may we deem of our Prince's confoederacies, only & always, with Christ his enemies? as with the Ghewes, Ghewes, Hugonots, & calvinists, in Flaunders, France, & Scotland, with most ample succourses continually yielded to every of them, for destruction of christian Religion? In which not only unlawful, but sacrilegious wars, all men of conscience must consider, that all Colonels, Captains, & soldiers, that in this case serve the Prince, and Haeretikes, are partakers of their iniquity, cooperators with them in all their sin, executors of the heretical Prince's sentence, against their own Catholic, and innocent brethren: fautors, and defenders of Haeretikes: and so by the censure of holy Church, 
The ease of Catholics that serve Haeretikes.  incur Excommunication: a most pitiful, and dangerous state, for à christian man to live or die in.  
They must mark, what an infinite misery it is, for a noble, and courageous heart (as lightly those men of best service be) that with their sword, and arms, the wicked only should be protected, & the innocent destroyed, Church's despoiled, God's Priests & servants murdered, the blessed Sacraments profaned, yea even the dread sovereign holies, of Christ's own body & blood. What death should not a true Catholic knight suffer, rather than for to see, such horrible wickedness committed? Or to be in such base servitude of Heresy, & her dishonourable defenders, as with their own hands, to be ministers of such sacrilegious impiety, and which is yet more pitiful, that one Catholic man should be brought, to destroy an other, that in fine every one may be the instrument, of his own destruction? In their civil gowernment at home, they cause the Catholic judge, to give sentence of death, against the Priests, whose innocency they know, 
The policy, and practise of Haeretikes to make one Catholic, destroy another.  & whose Religion in heart, they believe to be true. They make one Catholic neighbour, to accuse an other, and one noble man to condemn an other. In their wars, they serve themselves of Catholics: & by English Catholics, they destroy Catholics abroad: that foreign Catholics being overthrown, they may more easily, overthrow their own at home. Alas for my dear brethren: alas for our desolate country: which no noble heart can now serve, either in Politic, or Martial matters, but upon such detestable conditions, of assured damnation, and in fine to their own utter ruin also in this life.  
Of all men in the world, 
A soldier 〈…〉 had most need to be careful of his consciece.  the soldier should most specially attend to his conscience: and stand upon good & sure grounds, for the justice of the quarrel, he hath in hand, being hourly more subject to death, and danger than any other kind of men: and being assured, that if he die, in any known evil cause, and namely in this fight against God, and defence of Haeretikes, he is doubtless to be damned for ever. As contrariwise, to die in lawful wars, for defence of justice, is everful of hope. And for defence of true Religion, 
Soldiers dying in defence of true Religion are martyrs.  & God's honour, in most cases plain martyrdom. Let no christian conscience therefore, excuse, or flatter itself, in this case, upon the Prince's commandment or the Superiors authority, or upon the danger of disobeying the queens laws: no mortal creature having lawful power to command, nor any subject bound, or permitted to obey, in matter directly against God. In which case, a man must say to his Prince, with S. Augustin: Tu minaris carcerem, 
S. Aug. ser. 6. de verbis Domini.  Deus Gehennam. Thou threatenest prison, God threateneth Hel. And as it is undecent, for any Christian for fear of man, to offend God: so it is most disagreeable to the manly courage, and constancy of a christian Catholic soldier, for fear of death, or danger what soever to enter in to so damnable, & dishonourable a service, or to fight, or die in à cause contrary to his own conscience. 
another inconvenience in serving of Haeretikes.  Besides all this to serve in an heretical cause, and under heretical captains, catholics are enforced, to hear continual blasphemies of all Saints, & Sacraments, & to be present at the wicked Sermons, & profane service, of the Haeretikes. Which is no less damnable, than it was in old time, for such as served the heathen Emperors, to commit Idolatry, by Sacrificing to Idols. For refusing of which abomination, and in particular for disobeying the Emperor Maximinus his commandment therein, the famous Colonel S. Mauritius, 
S. Maurice with his legion of soldiers martyred. Eusebi lib. 8. cap. 3. & 4.  with the legion of Thebes, sustained most glorious martyrdom. As divers others did under julian the Apostata, and the like. And many noble soldiers, for that they could not exercise their Christian usages, partly were driven to abandon their profession, in displeasure of their Princes, and partly were licenced to departed: as may appear by a Decree, 
Can. 12.  in the holy council of Nice. Where it is forbidden to christian soldiers so licensed, to return to those profane wars again. For that is the meaning, when the Fathers upon great spiritual pain commanded, that none should resumere cingulum militare, that is, put on the girdle militare again, that for such à cause, had leift it once.  
And surely if there were nothing else but this, that the Catholic soldier being hourly in peril of death, can have no Sacrament, nor Sacramental for his sins, nor any comfort of conscience, nor secure for his soul in the world, it must needs be the most miserable condition that can be thought of. Now to be relieved of this deadly calamity, & distress of conscience, after a man is once by error, or misfortune entered into the same, there is no way, but to forsake that unjust, and irreligious cause, and to retire to that part, where a man may serve with justice, honour, great reward in this life, and sure hope of salvation. And no doubt, but most happy be those Gentlemen, that have this occasion, & commodity offered them by God, to make amends for their former error, as well by serving of the Church, which before they impugned, as by rendering up the places, which they (though not of malice, yet) by other men's unjust appointment, did from the true Lords, and owners detain.  
Yea I say more to you (Gentlemen) seeing you desire to know my meaning fully, in this point, 

Another cause wh●● the wars of the Queen be not lawful.  
Bulla P●j quinti. an. 1569.   that as all acts of justice within the realm, done by the queens authority, ever since she was, by public sentence of the Church, and Sea Apostolic, declared an Haeretike, and an enemy of God's Church, and for the same, by name excommunicated, & deposed from all regal dignity: as (I say) ever sithence 
* an. 157●.  the publication thereof, all is void, by the law of God, and man: so likewise no war can be lawfully denounced, or waged by her, though otherwise in itself, it were most just. 
An excommunicate person cannot lawfully denounce wars.  Because that is the first condition, that is required in just war, that it be by one denounced, that hath lawful, and supreme power to do the same: as no excommunicate person hath: especially if he be withal deposed, from his Regal dignity, by Christ his own vicar, which is the supreme power in earth. And all subjects are not only absolved, 

Subject. 1 ought not to on●y an Excommunicate Prince.  
Causa 15. quest. 6.   & discharged of their service, oath, homage, & obedience: but specially forbid to serve, or obey any such canonically condemned person. Nos (saith Gregory the seventh) Sanctorum Praedecessorum nostrorum Statuta tenentes, eos qui excommunicatis, fidelitate aut Sacramento, constricti sunt, Apostolica authoritate à sacramento absoluimus, & ne eye fidelitatem obseruent, omnibus modis prohibemus. that is: we according to our Praedecessors Decrees, do assoil, and discharge all them, that by obligation of oath, or fidelity, are bound to persons excommunicate: and that they do not obey such, we do expressly forbid. And for their discharge especially, that serve in such wars, there is an express Canon of Vrbanus the second: 
Vbi supra.  juratos milites Hugoni Comiti, ne ipsi, quandiu excommunicatus est, seruiant, prohibeto: qui si sacramentum pratenderint, moneantur, oportere Deo magis servire quam hominibus. Fidelitatem enim quam Christiano principi iurarunt, Deo eiusque Sanctis adversanti, & eorum praecepta calcanti, nulla cohibentur authoritate, persoluere Which is thus in our tongue: give order, that the sworn soldiers of County Hugh, serve him not so long as he stadeth excommunicate: And if they praetend their former oath, made unto him, admonish them, that God is to be served, before men. For, that oath, which they made to him then, when he was a Christian Prince, is not now to be kept towards him, being an enemy to God, & his Saints, & a breaker, & contemner, of their commandments These few, as I might do much more, I allege, that you may see, the sense of the Catholic Church, which to you, that be the children of the same, will be a full warrant, for all your actions, & a guide for all Gentlemen, & persons, of rightly informed consciences, how to behave themselves, when not only the wars are for Religion, but when any excommunicate, or canonically condemned Prince, is one party. Whom no man by law can serve, nor give aid unto, but he falleth into Excommunication. And therefore when S. Augustin writeth, that sometimes it falleth out, 
Lib. 12. con. Faust. cap. 74. & 75.  that a just man, may serve a wicked, & sacrilegious King in the wars, for obedience to his superior, so that nothing be commanded him plainly against God's praeceptes: especial exception is made, 
Causa. 23. quest. 1.  in Kings excommunicated. Who differ in this case, in respect of service, & obedience of their subjects, and are in a worse Predicament, than any either heathen, or unjust Prince, or Potentate who so ever: yea then Julian the Apostata himself: whom to serve in just wars, & causes, Christian soldiers were not by the Church, then prohibited: 
Causa. 11. quest. 3. ca julianus.  but only were as well by the law of God, as the Church forbidden to serve him, in any war or work, against Christ, and Christians, or when he went about to destroy the true Religion. But where, for defection from the faith, or other enormities not tolerable, the sentence of Excommunication, & Deposition is also adjoined, there can neither be lawful wars, nor any duty of service in the same allowable. 
How heinous a crime it is for ae Prince to fall from the Church of God.  So great a crime it is in a Prince, that is exalted by God, to administer justice, to defend Christ's Church, & the faithful people thereof, and taketh a solemn corporal oath, at his coronation, by his word & might, to observe, & maintain, the laws & privileges of holy Church, & all praerogatives, granted by his praedecessours, to the same, and to honour the bishops, & Clergy of his realm: afterwards neglecting his oath, promise, and vocation, to bend all his power, to destroy God's Religion, Church, & Priests, & become an enemy to all human society. This then being the miserable condition of such Princes, as be cut of by the Church's Censures, from the fellowship of the faithful: you may see what a dishonourable thing it is, for men of honour, or honesty, to strive by arms, for the upholding of them, whom God by his just judgements, & the Church's sentence doth pull down. And therewith perceive, that those that break with God, can not claim any bond of oath, or fidelity of them, that were their subjects. And least of all, of christian Knights, & Gentlemen of arms: 
The duty of a christian Knight.  the principal institution, and profession, of all such noble orders being, for defence of the true Catholic, & Apostolic faith, and to be sworn adversaries, and persecutors of God's enemies: the Cross and Cognissaunce they wear protesting the same. 
Liberius Epist. 1. ad Athanasium.  As contrariwise, no Haeretike can be a lawful soldier, but by the imperial and canon laws, is to be degarded, of militare dignity, & arms, and to be spoiled of his militare girdle, 
Heresy maketh a man infamous, and uncapable of all degree, and dignity.  as they then spoke. For Heresy maketh a man, by all christian laws, infamous, and voideth him of all degrees, and titles of honour, among which militare order is, & of old time was so great, that every man of arms, was capable of the Imperial sovereignty. Therefore as in yielding up, the places unjustly possessed, you did an act of restitution, & justice: so (Gentlemen) in forsaking the wars of the other side, for so many respects, as I have said, dishonourable, unlawful, & damnable, you have done doubtless agreeably to your christian knighthood, & an act much renowned in all these parts, of the best & wisest, of all degrees.  
And the same that you have done, all other of honour, conscience, and Religion, of our country, are bound to do: as well in this war, as in all other, which either at home, or abroad, is waged for, or against Religion. 
1. R●●. 16. & sequent.  After King Saul was by God, and the Prophet's sentence, as it were, excommunicated, and deposed, it was no fault for David, or others, either of the Priests, or people, to revolt from him: nor for the worthy captain Abner, to revolt from saul's son, that claimed the Kingdom, by the pretended right of his father: nor for any other Captains, or soldiers of saul's side, now deposed, to render up all they had in their governments, to King David, and his posteriposteritie. It was no crime, but great commendation for joiada the high Priest, 
4. Reg. 11. ●. Reg. 1●. & 4. Reg ●  to revolt from the usurping Queen Athalia: nor for others to do the same, against wicked King Achab, and cursed jesabel, nor to see, permit, and prove them, for their impiety condignly punished: whereunto the very Priests, and Prophets of God, did by counsel, and encouragement, cooperate. In which case, we may see, for our instruction, not only towns unjustly detained, to be restored, to the true Lords, but an impious Kings own countries also, & cities lawfully by revolt of the people, yielded up to other men's hands. 
2. Paralip. 21.4. Reg. 8.  As the Scriptures do record of the countries and cities of Edom, and Lobna: Which revolted from King joram, and from the Dominion of juda, for ever, yielding this cause thereof: Dereliquer at enim Deum patrum svorum. For (saith the holy story) he had forsaken the God of his forefathers. To forsake them, that forsake God, is most lawful, honourable, & necessaire. As contrariwise to serve and defend them, whom God by the sentence of his high Priest, & Tribunal in earth, hath pulled down, & will have punished, is to fight against God, and to resist his ordinance.  


Examples of our own country.  
King john forsaken.   And I pray you, Gentlemen, (to give you domestical examples,) what disgrace, or shame was it, for all the chief Lords of our country, to revolt from King john, in his days? & absolutely to deny him aid, & assistance, even in his lawful wars, until he returned again to the obedience of the Sea Apostolic, and were absolved from the Censures of the same, which he had justly incurred? Or for the English Nobility, & specially for the renowned Stanley, one of this Sir William his house, 
Richard the third lawfully forsaken.  and name, to revolt from King Richard the Tyrant, and to yield himself, and his charge, to Henry the seventh? what dishonour was it, for the Nobility of England, 
jane the usurper forsaken.  in our memories, to forsake jane the pretended Queen: & Northumberland, the father of him, whom now you have forsaken, & to yield the Tower committed to their custody, and themselves, to the lawful, and most Religious Queen Marie? Notwithstanding what unjust bands of oath, or promiss soever they had made, of fear & pusilanimity, to the said usurper, & heretical Queen before? In all these, & the like, there is neither sin, nor shame, nor scandal committed. For that to revolt, is of itself, lawful or unlawful, honourable or otherwise, according to the justice, or injustice of the cause, or difference of the person, from or to whom, the revolt is made. Wherein, when the right from the wrong is evident, & in the Captains, or soldiers conscience, & in all godly men's sight clear, & undoubted, there needeth no more discussing of the matter.  
To conclude briefly. In these wars, 
How Catholics should inform their con●●●rn●●s for the justice of the wars.  & all others, that may at any time fall for Religion, against Haeretikes, or other Infidels, every Catholic man, is bound in conscience, to inform himself, for the justice of the cause. The which when it is doubtful, or toucheth Religion (as is said) he ought to employ his person, & forces, by direction of such, as are virtuous, and intelligent in such cases: but specially by the general Pastor of our souls, 
A necessary and a sure rule.  being Christ's vicar in earth. Whose sovereign authority, & wisdom, derived from Christ himself, may best instruct, and warrant à christian soldier, how far, when, and where, either at home, or abroad, in civil, or foreign wars, made against the enemies, or Rebels of God's Church, he may, and must break with his temporal sovereign, and obey God and his spiritual Superior.  
Again (Gentlemen) by this your retiring yourselves, from the service of Gods, 
Other commodities of retiring to the King's service.  and the church's enemies, you have not only provided well, for your consciences, honour. & salvation: but also for the increase of your knowledge, and experience in art militare, and of the exact order, & discipline to be observed in the same, being now to serve, under so virtuous, valorous, fortunate, famous, 
The noble Duke of Parma.  and victorious a General, as hath had few peers, in these latter ages. And in company of so many valiant, and expert Captains, and soldiers, of diverse Nations, as no where in Europe, better can be found. Which yourselves (my masters) may more easily consider, by comparing your late General, my Lord of Leicester, his virtues, & famous facts (scilicet) unto the glorious exploits, & victories, achieved by the Duke of Parma his Highness. Or the disorder of the English irreligious, and licentious companies, to the religious discipline, of the Catholic camp. Between which, I doubt not, but you find à marvelous difference, and shall do daily, more and more, to your infinite contentment. Would to God, by your honourable example, 
A necessary consideration.  all others our deceived countrymen, would begince to think earnestly, how to discharge themselves of that dangerous, & infamous service of Haeretikes, and Rebels, and render themselves, into this most just, and godly course, that you are happily entered into. Which they should the rather speedily resolve upon, for that they can not be so ignorant, of the times lately passed, or the present days, but they must needs have marked, how God himself, fighteth for the just causes, of his Catholic Majesty, and generally for all Catholic Armies, against Haeretikes, 
God giveth the victory ever to Catholics.  and Rebels. Wise men have noted, that though God for our sins hath suffered, and still doth permit Haeretikes, to keep great broils, in all parts (almost) of the world, for a time: yet he ever hath put them, in fine, to confusion: giving the victory, lightly in all battles, and encounters, to the Catholics. And that oftentimes very miraculously, defeating (as in the wars of the Maccabees, & else where in old time) great numbers, with a very few, & for one Catholic, a thousand Haeretikes slain: and many glorious victories obtained without any bloodshed.  
For Luther, & Zwinglius his time, I refer you, to the records of Germany, and Switzerland, which set down the overthrows of Haeretikes in the filled. The fights in France, where the Catholics, ever have had also the victory, be in all our memories marvelous. But of all others those of Flauders are most memorable. Where, 
divers unbloody victories, given to the King Catholic, in these wars.  besides the conflicts at Grunning, Mock, Mounts, Rosandal, Zeriksea, Northorne, Amerone, Antwerp, Luart, Gemblowe, & the like, in every of which (the Lord God of Hosts mercifully fight for his own cause, & the Catholic Kings right) very few Catholics, without any loss of men, in manner, slew and defeated many thousands, of well appointed soldiers: 
God hath destroyed all the Haeretikes partakers miraculously.  the same most just God of revenge, hath notoriously put to rebuke and confusion, all such foreign Princes, and people, as came to aid his enemies. And sometimes, by his just judgement, hath brought them to ruin, even by those same Haeretikes, & Rebels, that called for them, and for whose protection, they came into that country. As we have seen both in the case of the Almain, & French succourses. And the like luck seemeth to approach unto our English forces: except our Lord (which I heartily pray for) call them from that unjust, and infamous service of Haeretikes. Who having the perpetual curse of Christ, & his holy Church, lying heavily upon them, can no more escape speedy destruction, than others, who unluckily have followed that side, have done before them. Which I speak of charity, love, & compassion of my dear countrymen: being assured, that if they perish in body (as it is to be feared, they shall do in that service) they shall lose their souls also everlastingly: & shall eternally curse those, 
A necessary admonition to ou● countrymen.  that led them out of their country, to so certain perdition. Let not the memory, of the old English notorious battles, and victories, which in old time were comparable to what provinces, or peoples were most famous: nor the esteem, either true, or partial, of their present strength, & courage in England, make them obstinate, in so dangerous and doubtful state of things. Let them not flatter themselves, nor be abused by others: it goeth not wholly, nor principally, nor oftentimes at all, by the strength, or might of man's arm, if they were as they pretend: but God striketh the stroke, and giveth the victory, according to his Divine disposition, to the worthy, & to such, as serve him, put their trust in him, & confess with the Prophet: 
Psalm 43.  That. Nec in gladio suo possederunt terram: & brachium eorum non saluavit eos: sed dexteratua, & brachium tuum. Neither in their own sword have they possessed the land: & their own arm hath not saved them: but thy right hand, (o God) & thy arm.  

1. Reg. 25.  When our Princes did Praeliari praelia Domini, Fight the sights of our Lord (As holy writ saith of David, 
By what means our Princes became of old so victorious.  being in arms against King Saul then deprived) and their subjects, & soldiers served, & feared God, reverenced his Priests, had their confessors with them in camp, daily heard Mass devoutly, adored the Blessed Sacrament, called on Christ, & his holy Angels, and Saints, and the special patrons of their persons, or country, for their defence, lived in martial discipline, order, & obedience, 
Luc. ●.  religiously (according to S. john Baptistes' rule, given to men of that condition) abstaining from rape, and violence, towards the innocent, combating only for their faith, or their country's right: them both amongst the Infidels, & Heathen, & also among their Christian neighbours, their fights were famous, their conquests glorious, and the English arms redoubted in all places.  
But now having forsaken God, & God forsaken them: when they take no quarrel in hand, but for the dishonourable defence of Rebels, Pirates, & Infidels: when their Princes are become, Socij furun, 
Isaia. 1. Ezech. 22.  & quasi lupi rapientes praedam▪ Companions of thieves, and ravenous wolves: and public enemies of all true Kings, and lawful Dominion: keeping fidelity neither with Gòd, nor man: though they were as strong and valiant, as ever they were, & of prouder conceit, of their own courage, & cunning, then at this day, they pretend: yet God will confunde them, & such a fear will be put into their hearts, that they shall fly, when no man persecuteth them, & a thousand shall runae away, before the face of one Catholic, that fighteth for God's Church. These things (my dear countrymen) you have either seen with your own eyes, or by assured faithful testimony of others, have heard to have fallen, in all these wars of Flaunders, & shall daily prove it, by your own experience, to be most true that no human strength, or desperation, can match God: & that it never fell well with him, that opposeth himself to Christ, & his holy Church. To which Church, the Prophet plainly saith: 
Isaia. 60.  Gens et regnum, quod tibi non seruierit, peribit. The Nation and Kingdom, that serveth not thee, shall perish.  
Now in such evident, & imminent danger of destruction & death, as well of body as soul, to all such as follow these new English quarrels, it were bootless to put you in mind, 
No advancement by English wars with the Haeretikes: but intolerable miseries.  of the impossibility of advancement, by those wars, what so ever your success be: yourselves having daily experience, of the intolerable distresles, both there & at home, & how shamefully they which were the authors of such wars, & now are the chief leaders of the same, have abused all sorts of our countrymen: enforcing many a Gentleman, and substantial person, to serve of their own charges, & to spoil themselves at home, in hope of their enriching abroad. Who now finding all things contrary, to promise, & expectation, are so entangled, that they neither dare go● home, for fear of hanging, nor can well endure these miseries abroad, for fear of dying shamefully, & miserably in foreign countries. Nothing being leift for their relief, indeed, in this perplexity, but only to do that (if they have grace) which you have both wisely, godly, & honourably done: praeseruing your souls for life, & glory everlasting, & your persons, for the service of our Church, and country, in better times to come. In the mean while to occupy the fortitude and forces, 
Epist. 207.  of your body, and mind (which are Gods special gifts, as S. Augustin saith) in the service of the Almighty: and of the greatast, & justest Monarch in the world, under a General so peerless, who can, & will, according to the worthiness of your courage, condition, and qualities, advance you, & bestow you in such places of service, where you may increase in honour, and knowledge, and so be in time, when it shall please God to have mercy of our desolare country, not only restorers of old militare virtue, and discipline in the same: but be notable helpers by the valorous arm of your Christian Knighthood, to reduce our people, to the obedience of Christ's Church: & deliver our Catholic friends, & brethren from the damnable, & untolerable yoke of Heresy, and her most impure leaders.  
It is now some years ago, sith a Gentleman, & captain, of my name, wished, & (to say the truth) conferred earnestly with me about it, that as we had certain Seminaries, and Colleges for preservation, or restitution of the Clergy, when the time should come, to serve God, in our country: 
A nursery 〈…〉.  so that there were some compainies of English soldiers also, to be trained up in Catholic, and old godly militare discipline, for the help of our said country, in that kind likewise. Which thing being honourably begun, by divers Noblemen and Gentlemen before: so I trust, God hath brought to pass in you now, that it shall be finished, to the universal comfort of us all, and the great good, and hope of our Nation. For redressing the evils whereof, it is as lawful, godly, 
What merit it is to fight for the faith.  & glorious for you to fight, as for us Priests to suffer, and to die. Either the one way, or tother, for defence of our father's faith, is always in the sight of God, a most precious death, and martyrdom. And great comfort (truly) it is to me, and hope to our poor country, that in this our desolation, our merciful Lord hath leift us seed in both sorts: And that I may truly say to you, the words of S. Augustin, 
Epist. 207.  to County Boniface: Alij pro vobis orando pugnant, contra invisibiles inimicos: vos pro eye pugnatis, contra visibiles Barbaros. God (saith he) giveth his gifts diversly: Others by prayers fight for you, against your invisible enemies: and you sight for them, against visible Haeretikes, or (as he speaketh) against the Barbarous. 
The Priest and soldier should concur.  So goodly a thing it is, for the Priest & soldier to concur, in the service of God, and their country, together.  
But I forget myself, and am already past the measure of a letter. Therefore I will here make an end: & for the rest refer you to the good Priests, to whom I have given order in all things. And you shall find them such, as for zeal, discretion, learning, and virtue, shall be agreeable to your desire, and expectation. Whose holy labours, and all your honourable endeavours, I beseek Almighty God to bless. Commending unto you for a farewell, this goodly sentence of the foresaid holy Doctor S. Augustin, worthy to be written in golden letters, 
Vbi supia.  on every noble soldiers breast: Hoc primum cogita, quando armaris ad pu●nam, quia virtus tua etiam corporalis, donum Dei est: sic enim cogitabis, de dono Dei non facere contra Deum. that is: When soever thou art armed, & in readiness for battle, let this be thy first cogitation, that thy very corporal strength itself, is the gift of God: whereby thou shalt still be put in mind, never to use the gift of God, against God himself, that gave it thee. Far you we● again. And to command me in these matters, that pertain to my profession, make no courtesy. For I am wholly yours, and all theirs, that serve the Catholic cause, & our country.  
At Rome the 23. of April, 1587. Your friend and servant in Christ: William Allen.   

Vidit & approbavit Silvester Pardo, S. Theol. Licenciatus & Cathedr. Ecclesiae Antuerp. Can. librorumque Censor.