fundation afterwarde to make a florish in wordes and a vaine 〈◊〉 of confirming your foundation As in this cause it had beene moste necessarie if the compasse of your cause could haue borne it to haue first prooued substantiallie that there remaineth temporall punishment after sinne remitted to satisfie the iustice of God Then that the iustice of God not satisfied by the act of Christs sacrifice on the crosse may be satisfied afterward Thirdlie the meane wherby it may be satisfied which you cal the treasure of the Church fourthly that dispensation therof belongeth to the pope these things once prooued the way had beene plainner to bring in the Popes pardons for proofe of which to be good you haue plaide the proctour all this while But these matters must be daintelie touched the compasse of your cause can not abide to haue them thoroughlie handled And therefore it is sufficient to affirme them for other proofe you haue none of them And yet as though you brought with you noe worsse then mathematicall demonstrations you blow the trumpe afore hand to giue more light to the matter the greater ouerthrow to falsehood to driue the cause forward and weigh the wholl state of things And what saie you to the purpose forsooth you tell vs that there be three kindes of punishment of mans sinnes after they be remitted But sir wee beleeue you not where is your demonstration Why Is it not sufficient that M. Allen saith so what an vnrea sonable man are you that will not learne to abide the orderlie methode and compasse of the cause well seeing we muste haue none other proofe of your sayings let vs see what you say first the fruites of repentance which man chargeth himselfe with all are none What those be I know not except it be some superstitious vowes and such like matters but the fruites of repentance which God chargeth a man withal be so necessarie to be brought forth that otherwise the repentance is fained and thereof followeth no remission Againe ciuill punishment is none and yet nothing is more like to prooue that purpose what is it then The first easiest is that penance which is enioyned in secret confession In deed that is easie and such as may encourage men to commit sinnes for which they make so easie satisfaction toties quoties But what is the effect of this satisfactió It standeth for a full satisfaction before God when it is accomplished What alwaie Nay often times if it be any thing correspondent to the crimes Then is there no certaintie in this matter but in steede of a quietnes of conscience a torment followeth vpon it if the sinner be not assured that his penance enioyned will goe for paiement or satisfaction Well when this easie penance is a full satisfaction whence taketh it so great force you answere small workes by force of the sacraments are verie effectuall But to prooue this patch of Poperie to be a sacrament what daie wil you take for that which is the grounde of al your disputation is denied of vs as you know So that hetherto but by petion of principles you get nothing ALLEN The second way of punishment is appointed by the Canons generallie for such faultes as be committed after Baptisme that is to saie by the lawes of the Church or Decrees of Bishops and chiefe Magistrates thereof and is called Canonicall satisfaction Which is much more sparpe and greeuous then the other that in priuate penance is commonlie giuen and a great deale more answerable to Gods iustice and the greeuousnes of the crimes committed And so the Canons were not onelie prescribed as some iudge not right of them for open offences to satisfie the Church and the offence of the people but also euen for secret sinnes as we may perceiue by Saint Augustine Tertullian and other that haue written of penance And this waie prescribed satisfaction by the auncient decrees of Councells which lightlie appointed seuen yeares of penance for euerie deadelie sinne was almost a rule for such as heard secret confessions to moderate their penance by which they lightlie gaue to the penitents euen after the limitation of the saide decrees auncient Canons Now to giue so many yeares or daies of penance signifieth the iniunction or prescriptions of fasts by certaine weekelie thoroughout the said prefixed times or continualfasting from moste meates euerie daie in all those yeares of penance other then would suffice for susteining of nature as bread and water and such shinne diet which 〈◊〉 bodie in this fall of our strength and manners could now scarse beare with this continuall mourning in outward behauiour of countenance speach and apparell and which was the greatest of all necessarie abstinence from the holie sacrament till the said penance was accomplished And this great penance was in the Primitiye Church prescribed by the Canons not onelie for cautell and prouision for the like sinnes afterward to be committed then when the Church had her punishment for sinnes seuerall from the paines appointed by the ciuill lawes for the same but also for the satisfiyng of gods iustice for the penitents sinnes the burden whereof then was counted as indeede it is so intollerable that neither the Church spared to enioyne great satisfaction nor the offenders refused to receiue and accomplish the same with humilitie This therefore is the second waie of punishment or prescription of penance for mortall sinnes remitted or in waie to be remitted by the penance of the partie In which kinde you may account also the seuere punishments which concerne the soull moste although sometimes they are ioyned vnto some corporall afflictions as excommunication suspension degradation such like for al these were vsual in the beginning of Christian daies for correction of sinne FVLKE Canonical punishment as we heard latelie in the next Chapter before was vt satis fait Ecclesiae to make satisfaction to the Church and not to the iustice of God who accepteth a contrite and an humble heart thorough the vertue of Christs death and passion as a full satisfaction to his instice You saie the Canons were not onelie prescribed as some iudge not rightlie of them for open offences to satisfie the Church the offence of the people but also euen for secret sinnes But how is this prooued that you saie you tell vs that we may perceiue it by S. Austine Tertullian and others that haue written of penance If it be as you saie why be not their sayings set downe and we with them that iudge not rightlie conuinced by them At lest why be not the places quoted where we may perceiue such a matter belike the compasse of the cause cannot abide it as also you sate this fal of our strength and manners could scarse beare such streight penance as by the Canons is prescribed You ioyne two things together of diuerse natutes If the strength of mans bodie be so greatly fallen as they are not able to endure such hard punishment
profitable other whiles to be deceites but yet inuented for holie purposes now by avouching they could not stand with Gods iustice if they shoulde remitte anie part of the appointed paine for sinnes and else when that there was no paine for remitted sinnes at all whereupon the indulgences should not be needfull but vaine and friuolous with such other inconstant stammering as lightlie is common to them that seeke to vp hold falshood against their owne skill and consciences But his followers as well of the Protestants as Zuinglians and Caluinistes to make the waie of wickednes more easie and plaine haue boldlie denied all penance and temporall paine for sinne remitted whether it be by Christs or the Churches enioyning haue taken awaie Purgatorie haue bereued Priesthood of all power and the Church of all her treasure of Christes copious and abundant redemption Whereupon I cannot otherwise iudge but that doctrine which else can not be refelled but by the waste of so manie vndoubted articles should stande exceeding fast and be grounded moste surelie vpon all these foresaide truthes without the destruction whereof it can not be of anie force ouerturned FVLKE As no man would thinke any such matter if you had not put it in their heades so no wise men can thinke otherwise of Pardons then he did before you tooke in hande their defence sauing that all reasonable men may thinke them so much the worsse because you are able to defend them no better And if all the principles of popery as you saie be contained in the matter of pardons as in a summe or abridgment the children of God maie behold the prouidence of god more clearelie in setting Luther first against them at such time as he knewe no such matter neither had anie purpose but to disswade the moste grosse abuses and palpable impostures which were that time mantained about them alowing the pardons still as good and lawful But for the mantainers of this conclusion you say he and his haue taken awaie all penance and satisfaction for sinne c. Naie they haue established and restored the true vse of repentance and shewed that the death of Christ is the onelie satisfaction for sinnes the discipline of the Church from a batbarous antichristian tyrannie they haue reduced within the limmites of the scriptures and the practize of the primatiue and pureit age of the Church the chastising that God vseth for correction of his children they haue taught out of the scriptures how it is to be taken patientlie as an admonition for amendement not an amends for our misdoing which sauoreth as much of pride as their doctrine doth of humility The secrets of the next world not reueiled in the scriptures they leaue vntil the time of the general reuelation of al secrets and therfore they presume not to allow purgatorie paines for the clensing of those sinnes which the scripture teacheth to be purged by the bloode of Christ in whome all our sinnes are thorowlie punished to the full satisfaction of the iustice and wisedome of God They haue left to the saints al their merits which is nothing els but the grace of God sufficient for their saluation not placing the workes of saints in the place of Christes passion which is onelie of it selfe soueraigne and satisfactorie for all men The mysticall bodie of Christ and the holie cōmunion of saints they beleeue to receiue all vertue and power of life from Christ the head and euery member to exercise that office which by his grace is assigned vnto it therefore they haue done no iniurie to Christ his Church his saints sacraments or his holy Religion but their dutie in purging the doctrine ofChrist his Church his saints sacraments and Religion from error falsehood heresie and blasphemie You tell the reader that you doe not riot in wordes to ouerrunne your aduersarie but if he be wise he will remēber that a crafty orator doth sonest deceiue when he pretendeth moste plainenes What Luther thought and taught at the first of pardons his writings are extant in print to declare in which he confesseth that he did fight in the darke yet it pleased God by the importunitie of his aduersaries to sturre him vp to search the trueth out of the holie scriptures Neither hath Zuinglius or Caluine or anie of the Protestants taught otherwise of repentance satisfaction power of priesthood or the tresure of the Church then Luther did after God had reueiled the trueth vnto him and he openlie preached the same Seeing therefore the matter of pardons cannot stand but vpon the blasphemous heresies which the popish antichristian Church doth teach against the glorie of the onelie redemption of Iesus Christ our onelie and whole sauiour and reedemer it must needs be one of those pestilent poisons which Sathan after his loosing out of the bottomeles pit hath powred forth into the world the defacing of the glorie of Christ and the destruction of manie ignorant soules ALLEN Therefore least any man by making smaller accompt of so litle a braunch of the Churches faith then he should do fall further vnto the mistrusting of other many of knowen importance I thought it good to debate the question of Indulgences which be now commonly called the Popes Pardons though not onely he but also other Prelates of Christendome haue their seuerall right eche one according to the measure of the Churches graunt and his iurisdiction therein In which matter because most men of smaler trauail haue erred rather by misconstruing the case mistaking the state of the cause then for any lacke of sufficient proofe of the matter after it were wel vnderstanded I will studie first clearly to open the meaning of that whereon we stande and then to go through the whole question with as much light and breuitie as I can tempering my selfe as much as I maie from all such 〈◊〉 as the depth of so grounded a conclusion and the learned disputation of Schoolmen might driue me vnto Wherein I am content rather to followe the desire and contentation of the reader then to satisfie my owne appetite which I feele in my selfe to be somewhat more greedie of matter sometimes then the common people whome I studie moste to helpe can well beare and yet if they thinke it anie vantage to knowe trueth and the necessarie Doctrine of their faith they must learne to abide the orderlie methode and compasse of the cause and further I shall not charge them FVLKE You come to late after the vanitie treacherie and blasphemie of pardons hath beene so long set abroad and knowen to the world and bringing no better stuffe then you do to suppose that you shal be able to restore pardons into the auncient credit they had within these foure score yeares euen with the simplest papist in Europe You would make the matter more plausible by communicating the right of pardons to all prelates of christendome as wel as to the Pope whereas indeed your popish Church keeping no proportion aloweth none
time it selfe doth mooue them FVLKE These arguments I like well for they bewraie your infirmitie moste of al. And now for answere I saie that your Maior is false as weil as your Minor for the common Popish sense of pardons is as the wordes of them pretend that is to giue pardon not onelie of penance enioyned but also of sinnes Againe the gouernours of the Church as your Maior should haue beene framed but that you dare not come within the compasse of a lawfull syllogisme haue no power either to enioyne penance for sinnes remitted or to remit penance enioyned for sins remitted but of time of penance enioyned for satisfaction of the Church as we heard latelie out of Saint Augustine when the Church may be satisfied in shorter time Your Minor which you knew would not be admitted you take vpon you to prooue but you come nothing neere the matter for this is the point of your Minor which we denie that the Pope is the principall gouernour of Gods Church yea that he is any gouernour of Gods Church But if he were a Bishop of Rome as many were whose successour he claimeth to be he might be allowed in his Church of Rome to binde and loose enioyne and remit so farre as Christian discipline will beare but not to claime tiranie ouer all Churches as he doth Now you in your mishapen syllogisme in which you fumble diuerse matters together to deceiue the ignorant prooue that the Church and gouernours thereof haue power to release that which they haue power to enioyne which is not the matter in controuersie But whether they haue power to enioyne penance for sinnes remitted to answere Gods iustice or whether the Pope be a lawfull gouernour of the Church these and such like be matters of controuersie which you are neuer able to conclude in any lawfull and true syllogisme ALLEN And this argument shal be vnmooueable except they reiect with the Popes Pardons all manner of discipline as well of excommunication as other lesser satisfactions whereof we haue allreadie spoken as in deede to mainteine their falsehoode they must needes doe as also they shall be enforced to reprooue both the Councell of Nice all the holie Fathers and the generall practize of the Church and with them the expresse scriptures in which the worthie fruites of penance sharpe discipline iudging our selues obedience to our Prelates binding reteining of sinnes excommunicating and deliuering vp to Sathan be so often condemned It must needes be a miserabe doctrine of these Protestants which cannot be vpholden but by so shamefull shiftes and when we driue them into such straites in a matter where they thinke most may be saied for themselues and lest for our defence where shall they stand in our plaine causes in which almost our aduersaries confesse vs to haue the vantage of antiquitie and the preheminence of all 〈◊〉 Councells in the world But surelie I thinke falsehood hath so litle holde in all matters that it standeth onelie vpright whiles the contrarie is not seene or not vnderstanded which shee seeketh euer by all meanes shee may to couer and keepe close For the night shee loueth and in darkenes shee delighteth Doe but open the true sense of anie article by them impugned and it is more then halfe prooued and the enemies without argument vpon the sight of trueth in a manner discomfited So it fareth with them in our present cause which they haue long toyled and troubled in the mist of their phantasies and vpon false interpretation discharged amongst the simple sorte that that thing which in this sense as Gods Church that hath the ruling of the matter taketh it is so sure and so cleare in it selfe that I thinke they shall neuer be hable with honestie to speake against in any one parcell thereof FVLKE A boy that hath studied Logicke halfe a yeare may be ashamed to make such syllogismes and yet you are not ashamed to affirme before the worlde that this argument is vnmooueable except we reiect with the Popes pardons all manner of discipline And though it be manifest vnto the worlde that we practize all Godlie discipline which is according to the scriptures in requiring the worthie fruites of repentance iudgeing of our selues obedience to Christian Prelates practizing also the binding and reteining of sinnes excommunication and deliuering vp to Satan giuing that reuerence we ought to the holie Councell of Nice to all holie fathers and to the generall practize of the Church yet you blush not to write that we shall be enforced to reprooue all these It is not these beggerlie arguments M. Allen that shall enforce vs to these absurdities If you haue any better stuffe in store for Pardons bring it out for shame or ells talke no more of enforcement except it be in shrift where no man can controll you The rest to the ende of this Chapter conteining nothing but generall rayling and arrogant boasting after your accustomed manner I passe ouer as needelesse to be answered 〈◊〉 wise then it doth discouer it selfe in any wise mans iudgement That there be diuerse waies of temporall punishment remaining after sinnes be remitted euery of which waies may be in some cases released in parte or in wholl by the Pardons of Popes and Bishops THE SIXT CHAP. ALLEN ANd yet to giue more light to the matter and the greater ouerthrow to falsehood let vs driue the cause forward and weigh with our selues the wholl state of things in this order First that there be three waies of punishment of mans sinnes after they be released in the sacrament of Penance besides the fruites of repentance which man chargeth himselfe withall and besides the punishment appointed for offences by the ciuill or temporall lawes whereof I now speake not the first the easiest is that penāce which is in secret confessiō inioyned by our Confessor which is lightlie as these times be much lesse then the nature of the offence for which it was prescribed requireth Yet because it is taken obedientlie and by our iudges prescription and in a sacrament in which God alwaies worketh much more grace then he doth by the selfe same things without the sacrament and because the penitent is readie to take more if more had beene prescribed in all these respects it standeth often if it be any thing correspondent to the crimes for which it was inioyned for a ful satisfaction before god when it is accomplished FVLKE In the first Chapter of this booke you charged the reader to abide the orderlie methode and compasse of this cause but the methode you follow is such as becommeth your cause namelie the methode of deceitfulnes which is that you call the compasse of your cause For true methode requireth to proceede from things more better knowne to things lesse knowne as it were to build vpon a good foundation but your manner is to assume that which is the chiefe matter in controuersie and thereupon to builde as it were vpon an imaginarie
fert misericordiam saith Saint Chrysostome We haue a meeke master he onelie taketh occasion and sireight he sheweth himselfe whollie to be giuen to mercie He appointeth to punish that they maie see what of iustice their sinne requireth yet he seeketh meanes himselfe that their high priestes and guides maie turne awaie the iniovned plague that they maie learne said the saide holie Doctor that they had their pardon not of their owne merites or deseruings but by Moses Patronage and praiers That you maie see thereby how one member relieueth through Gods mercie his sellowe member that lacked Whereby there appeareth both exceeding iustice much more mercie All his waies truelie be mercie and iudgement to such as loue his testimonies FVLKE Men must needs maruell at yourimpudencie that will defend a necessitie of temporall paine to be suffered by the partie whose sinnes are remitted for satisfying of Gods iustice and yet will haue the same be released without the parties suffering and Gods iustice be answered without the paine of the soule that offended For otherwise the passion of Christ we know is sufficient and effectuall to take awaie all paine because Gods iustice is throughlie satisfied by him You graunt it sufficient and denie it to be effectuall because Gods iustice requireth temporal paine of the partie that offended as well as satisfaction for the sinne ' and eternall paine thereby deserued which hereticall assertion cannot stand with anie pardon or satisfaction by an other how soeuer you goe about the bush in words and shewe of setting forth Gods mercie to reconcile them Neither doth inioyning of ponance by the auncient Church nor Gods owne temporall scourges in this life prooue anie necessitie of suffering for satisfaction of Gods iustice vnsatisfied by the passion of Christ. The temporall scourges after this life you must first prooue that there be such before you can conclude any thing by such Neither hath God a thousand waies to seeke to satisfie him-selfe with his sonnes paines but the onelie mediation and propitiation of his sonne is the waie to satissie his iustice sor sin Neither requireth he the trauell of any man other then the externall ministerie of the Church to applie the paines of his sonne vnto the benefit of sinners which ministerie consisteth in preaching his worde deliuerie of his sacraments and exercising of discipline not in meriting and making satisfaction for sin or in deseruing that Christ satisfaction should be auaileable to take awaie sinne or any paine due sor the same That God hath often giuen mercie and grace at Moses and Aarons request it prooueth not his iustice to be satisfied by Moses or Aarons workes but onelie by Christ in whome all praiers of the saints are effectual or to obtaine mercie either for them selues or for others And when he stirreth vp the iust to stand betwixt him and the people when he should punish he setteth not mans iustice or merites betweene his iustice and the offenders but prouoketh them to seeke mercie and forgiuenes for Iesus Christes sake the onelie Mediator of God and man And that is the meaning of Chrysostome whose wordes you cite and translate at your pleasure but thus they are hom de penit confess Mansuetum habemus dominum solùm occasionem arripere vult mox omnem praese fert misericordiam Nam ne peccantes inulti manentes nos efficeremur deteriores non remisit nobis supplicium sed vidit hoc manifestè quòd peccatis ipsis non minus damnosum sit non puniri propter hoc imponit poenam non exigens supplicium de peccatis sed ad futura nos corrigent Et vt discas quod hoc sit verum audi quid dicatad Mosem dimite me iratus delebeos dimitte me non quod Moseseum retinuerit neque enim loquutus erat ad eum sed silenter astabat sua pro illis oratione non autem supplicacionem ei dare vo lebat quonamilli digna suppliciis comiserant suppliciisque ineuitabilibus punire autem volebat sed miserecorditer quod eos segniores reddebat Viraque autem fecit vs paenam non inferres neque illos faceret ignauiores paena non irrogata Discebant n. quod non sue merito sed Mosis patrocinio iram dominicam effugerint We hau a gentle Lord he onelie wil take an occasion and streight he sheweth forth al mercie For lest we sinning and abiding vnpunisbed should be made worscr he hath not remitted the punishment vnto vs but this he saw manifestlie that it is no lesse hurtful then the sinnes themselues not to be punished for this cause he layeth on vs a paine not exacting punishment for sinnes but correcting vs for the time to come And that thou maiest learne that this is true heare what he saith to Moses Let me alone and in mine anger I will destroie them Let me alone saith he not that Moses did holde him for he had not spoken vnto him But stoode with silence in his praier for them But he would giue him no supplication because they had committed things worthie of punishment and of punishmēt vnauoydeable He meaned to punish but mercifully which made thē more slouthful But these two things he did both that he should not lay punishmēt on them nor make thē more slouth ful because punishmēt was not taken For they learned that not by their own merit but by patronage of Moses they escaped the Lords anger These words of S. Chrysostom do manifestlie declare that the temporall punishment that God laieth vpon his people are not satisfactions of his iustice but corrections of his mercie The patronage of Moses in this place signifieth not the merits of Moses but his praiers and intreatie made for them which are heard for Christes sake and not for the worthines of him that praieth For no man hath accesse to God but onelie in the worthines and merits of Iesus Christ in whome God hath set forth his wonderfull glorie of mercie iustice to the eternall saluation of all his saints which loue his testimonies and vnto whom al his waies are mertie and truth as the Prophet saith Psal. 25. 10. ALLEN And it fareth with our Lord God as it doth with a wise and discreete master towards his seruants or with a father towards his louing children for they will often shew themselues to be rigorous bent to chastice the faults of their seruaunts children and yet themselues of their owne accord will often procure some other to hinder their intended punishments and to take from them as it were by force their children or other offenders euen so standeth it betweene God the children of his chosen Church who though he often iustly shew himselfe angrie and bent to correction neuer the lesse he doth not onelie mercifully remit but procureth him selfe other either patrons or intercessours for whose sakes he maie iustlie by good reason remit After manie threatninges of the citie and people of
Luther free from all thinges and there could be no hope of reformation except all lawes of men were abolished and the Gospell of libertie 〈◊〉 home with much more to the like effect whereupon Fowler the wise man con cludeth in the margent that Luther chiefe preacher of that Gospell would haue beene king alone him selfe and of those his pardoxes sprang the rebellion of Muntzer and the Boores. But good God what shame haue the Papistes in slaundering Luther in that booke speaketh of the spirituall freedome of conscience which Christ hath purchased for vs and which ought not to be entangled with anie traditions or preceptes of men against ciuill lawes and ordinances he writeth not one sillable But whereas the false Prophet and traitor Muntzer boasted that he did fight the Lordes battells Frarine calleth Melancthon to witnes that Luther affirmed the same namelie that God him selfe did rise and stand against the estates of Germanie and their tyrannie And who doubteth but how wicked soeuer the attempt doings of those seditious persons were that God vsed them as a scourge to punish the sinnes of the rulers That Luther prophecied of the victorie of the rebells it is a fable as manie others are which Frarine reporteth but contrar iwise in his writing against them he threatneth them destruction both of bodie and soule except they gaue ouer their diuelish enterprices After the discourse of the Muntzerian rebelles he commeth to Luthers marriage with a Nunne against which he inueigheth in two respectes First of the time which was immediatlie after the calamitie of Germanie And then of the person which was a Nunne stolne with eight others out of the Nunnerie of Nimike vppon good frydaie by his Bawde Leonard Knoppen after which time shee was broken with wanton toies and lecherous recreations by the space of two yeares among the schollers of wittenberg yea Luther tooke it no scorne to daunse and drinke carouse c. and all for verie penance and sorow of these mischiefes whereof he himselfe was author Though manie men misliked Luthers mariage with a Nunne which he perhaps did the rather to confirme by his owne act the libertie of matrimonie in them that had made a rash vow which they were not able to performe yet no wise man I hope beleeueth that he made no better choise then Frarine affirmeth or that he was of so light behauiour to daunse drinke carouse of all which slaunders there is no proofe brought but Frarines bare affirmation whose bould lying els where dogged scorning here let indifferent men iudge what credit it deserueth But whereas Luther did write most vehe mently against the seditious Boores by which the impudent slaunders of Frarine are most manifest he conuicted he now faineth that Luther turning with the blast of fortune when they were ouerthrowne did write most bitterlie against them affirming that the nobles might winne heauen by shedding the blood of such traiterous rebelles whereas it is manifest that Luther hauing diuerse times before by his writings at their first attemptes diswaded them from rebellion and exhorted them to obedience when by no meanes they would yeelde to his Godlie persuasions did at the last most sharplie inueigh against them and denounce their vtter destruction but yet at such time as they were in the ruffe of their rebellion when they were moste terrible to all good men after they had cōmitted many horrible outrages yet may Luther the traiterous Cateline of our time be thanked for al these bloodie tragidies not of them onlie but for the turkish wars also For he citeth out of Stoltius in somnio Luth c. that Luther came in fauour with Soliman the great Turke by such practises yea Solyman wrote in plaine wordes but he sheweth not to whome that he wished Luther long life that he hoped the daie should come that Luther should finde him his good ma ster Doth any man beleeue these vanities yet Fowler in his infamous picture would haue it seeme as though the Turke by his letters was called to make warre vpon Christendome But Frarine saith more craftelie that by occasion of debate about the Lutherane Gospell and so through Luthers meanes the Turke conceaued hope to conquer all Germanie when he came to the Citie of Vienna beeing the key of Christ endome with such a huge great host What if this be graunted is Luther which preached the Gospel of Christ the cause of the Turkes inuasion or they that will not embrace the trueth of God by him reueiled But he cleane omitteth by whose good seruice that noble Citie of Vienna was defended against the Turke that worthy prince Phillip the Palesgraue a fauerour of the religion reformed As also it is certaine that Solyman by the prouocation of Iohn the vaiuode made by his embassadour Ierome Laske an Hungariā was called into Hungarie Austrige against the Emperor and his brother Ferdinande by whome he was debarred to enioy that right which he pretended to haue to the kingdom of Hungarie so true it is that Luther was the onelie cause of Solymans inuasion of Christendome Likewise where Charles the fift without iust cause made war vpon the princes and states of Germanie that were entred into the legue of Smalcalde as the stories of that warre and the protestation of the states sufficientlie declare to satisfie the Popes crueltie and oppresse the libertie of Ger many Frarine maketh a great matter of their resistance saying that Germanie should haue obeyed him at a beck as though the king of Spaine were made Emperor of Almaine not for the defence of Germanie according to the auncient priueliges and liberties thereof but to the vtter ouerthrough and destruction of the same But his victorie pleaseth Frarine well and no cause why it should displease vs seing it pleased god so to punish the securitie of Germanie and to shew how vaine it is to trust in the strength of men Albeit Charles caried not this victorie cleare for while he keepeth no couenantes with the conquered and against the laws of armes deteined the Lantgrane prisoner who of his owne accord came vnto him to entreat of agreement his vniust dealings prouoked euen those whome he had most aduaunced to seeke reuenge of his falsehood by meanes where of he susteined more ignomine in the end then euer he gat glorie in the beginning of those warres But if Frarine thinke it so necessarie for Germanie to be at the Emperours beck in all cases whie did he not perswade the Louanians and all other Popish states of the lowe countries to be obedient at a beck to all the commaundements of the Spanish King their sufferaigne But if the King of Spaines sufferaignetie was not so absolute but that it was limited within the compasse of certaine conditions against which they were not bound to obey let him not doubt but Germanie hath better ground of their doings then all the young Oratours of Louane haue witte to controll As