doctrine in himselfe besides his espousing of a Votall Nunne thus speaketh of himselfe and of his owne incontinency Quam (8) Luth tom Wittenb de Matrimon fol. 119. non est in meis vitibus c. It is no more in my power to be without a Woman then not to be as Man He further thus confesseth of himselfe I haue (9) Luth. in colloq Mensal â—ol 526. been almost furious through the rage of lust and desire of a Woman And yet more particularly I am burned (10) Luther tom 1. Epist Latin fol. 334. ad Philippum with the great sire of my vntamed flesh c. Eight dayes are past during which tyme I did neither write pray or study being vexed partly with temptations of the flesh c. Did euer Sergius disgorge such fifth touching his owne sensuality To proceed Sergius as not belieuing in Christ coÌ„temned the Sacraments of Christ and therefore maketh litle or no mention of them in the Alcoran Luther admitteth some Sacraments yet writeth so hearth mishly and irreuerently of them as that his sinne is litle lesse in wrongfully reaching of them then is the sinne of Sergius in not belieuing them at all For Hospinian thus speaketh of Luther Lutherus cousque (11) Hospin 1. histor Sacrament pars aliera fol 14. progreditur vt diceret Sacramentum verum futurum etiamsi à Diabolo conficeretur Luther proceeded so far as that he maintayned a Sacrament to be true and effectuall although it were celebrated and ministred by the Deuill-Would Sergius haue euer vttered such blasphemous Words against any Sacrament if he had been perswaded they had been first instituted and ordayned by God The next point of which we will discourse is how Sergius esteemeth of the Old Law and of Moyses and what Luther deliuereth of Moyses First then we find Sergius thus to write in the Alcoran Deus (12) Azoara â— pius misericors prius Testamentum vetus deinde Euangelium rectas vias hominibus tradidit God being holy and mercifull did first deliuer to men as two right wayes the Old Testament and then after the Ghospell And according hereto a writer of the Turkish Religion thus speaketh Nullum (13) Cusanus in cribratione Alcorani l. 8. c. 2. l. 2. c. 24 l. 3. c. â— Prophetarum contradicit sed approbat libros à Deo fidelibus traditos scilicet legem Moysis c. Sergius and the Alcoran do not contradict any of the Prophets but approue the Law of Moyses the Pentateuchus c. But doth not Luther your I doll speake of Moyses in another dialect and of diuers parts of the Old Testament For first you know that Luther with his faction impugneth the writings of diuers Prophets of the Old Testament Hence it is that Luther holds many Bookes thereof not to be Scripture but Apocry phall to wit the first and second of Esdras Toby the Booke of Wisdom Ecclesiasticus the Machabees and some others Now touching Luthers acerbity of writing against Moyses obserue what followeth Habuit (14) Luther tom 3. Wittenberg in Psalm 45. fol. 42. fol. 412. tom 3. German fol. 40 41. Moyses labia sed in facunda impedita irata in quibus non est Verbum Gratiae Moyses had his lipps vnpleasant stopped and angry in the which there is not one Word of Grace but of Angar death and sinne c. If you collect all the wisdome of Moyses c. you shall sind it to be in the sight of God either Idolatry or Hypocriticall Wisdome or at most the Wisdome of Wrath. Againe Moyses habuit labia diffusa felle ira Moyses had his lipps full of Gall and anger Away therefore with Moyses Blush you not hereat My Countrimen to see how vnworthily prophanely Luther with reference to Sergius censureth of a great Part of the Old Testament and particularly of Moyses I will conclude this Parallell betweene Sergius and Luther that dreaming for a tyme that the doctrine of Gods Church was corrupted at Sergius first breaking out and also at Luthers reuolt as Sergius and Luther do teach auerring their owne Mission or Vocation to haue been in regard of the reformation of the supposed corrupted fayth of God in those tymes I say imagine all this as true I then auerre that Sergius broached his Religion in a more conuonient time and place then Luther did For first touching the tyme whereas Sergius and Luther do iointly teach as abous is intimated that at the tyme of Gregory the Greas being a thousand yeares since all the true Religion of God was corrupted or rather exiled out of all Countries Now Sergius at that very time by the appointment of Mahumet did first restore the Church of God as he presumed to its primitiue fayth Therefore I say it ineuitably followeth vpon Mahumetâ— Principles that Sergius reformed the Church in a more conuenient and profitable time then Luther did who some â—â—ne hundred yeares after Sergius began his Reformation during all which ages the Church of Christ according to Luthere doctrine wanted this reâ—lauration to its former Purity Now touching the Places which receaued the presumed benefit by both their risings and appearance to the World Sergius planted his Religion by the strength of Mahumet in many most vast NatioÌ„s which at his first spreading of his doctrine were infected with diuers Heresyes of the Arians Nouatians Manichees Eunomians Eutichians Nestorians the which besides some other Heresies had inuaded at that tyme Asia Syvin Arabis Egypt and Affrike Whereas by the comming of Luther admitting he had instituted a true Religion only England Scotland some parts of Germany and of France haue receaned benefit thereby So great a difference there is touching this imaginary benefit to the Church of God procured by the seuerall Commings and preachings of Sergius and Luther Thus far I haue thought good to proceed in the libration of Luther with Sergius where we see that in diuers points of Impiety Luther equalls Sergius in others much transcends him The 3. Parallell Touching the dignity of Christ. CHAP. IV. WE will in this place touch the worth and dignity of Christ and will observe how differently Mahumet and Luther with his Attendents do speake of Christ whereby we may lament the Vnforâ—â—â—ate and Caâ—icuâ—ar dayes in which we liue to see Mahumet and his Sect not belieuing in Christ surpasse in prayses of Christ our Gospellers who say they belieue in Christ True it is that Mahumet did not belieue in Christ as in his Redeemer yet marke how reuerently he writeth of Christ and compare his words with the Words of your first Instructours Thus then we find Mahumet to teach of Christ in his Alcoran Iesus Maria (1) Azoara 5. â—â— 12. Thus fuis Dei Nuncius Spiritus Virbum Dei caliâ—â—s Immisum Cui Dei legato omnis deâ—ent credera And againe in another place of the Alcoran Iesus â—uit Sapienita Verbum Patris
LVTHERS ALCORAN Being A Treatise first written in French by the Learned Cardinall Peron of famous memory against the Hugenots of France And translated into English by N. N. P. The Page following sheweth the particular Contents of the Booke Which consisteth of Symbolismes Parallells Identities Prophetâ— ciuâ— vesam Vir◠〈◊〉 Sophon cap. 3. Imprinted with Licence MDC Xâ—â—â— This Treatise is deuied into two Parts IN the first Part is shewed that Lutheranisme agreeth with Mahumetisme or Turcisme in Fourty points concerning Fayth and Religion which here are called so many Symbolismes In the second Part are compared twenty Points of fayth and other Accessories thereof differently belieued by the Mahumetans or Turks and the Lutherans In the which it is proued that Lutheranisme which is the Religion of the Hugenots in France semees to be no more if not lesse warrantable and iustifiable then Mahumetisme and these Comparisons are called Parallels Hereunto is adioyned a short Appendix called the Hugenots second Looking Glasse wherein is demonstrated that threescore Articles touching Fayth and other Circumstances thereof were condemned for Heresyes in the ancient Heretikes by the Primitiue Church All which 60. Points without any difference are now belieued by the Lutherans and Caluinists of these dayes for Euangelicall doctrine And these as varying in no sort from those former condemned are heere termed Jdentities Tam inuitus Turcam gladio inuaderem quà m Christianum fratrem Luther inconfut Doctorum Paris Plustost Tures que Papaux This was the French Mot insculpted in the Hollanders Ensignes of Warre at their first Rebellion They meaning therby that they haâ— rather become Turks then Papists The Epistle of the Translatour to the Puritan Reader YOv who are vulgarly called Puritans may heere see that I haue taken some paines in traÌ„slating a Treatise first written in French by the learned Cardinal Peron a man of worthy Memory against the Hugenots of his owne Country entituled Luthers Alcoran The reason of my translating it is the Affinity or rather Identity of the Religion of the Hugenots in France with the Religion of the English Puritans Therfore if this Treatise do iustly condemne the Hugenots of France I referre to the iudgment of the learned whether it may not seeme to inuolue within the like Censure the Puritans of England Such English Protestants as be more moderate and learned this Worke in no sort concernes For it is knowne confessed that the more sober learned and retired English Protestant doth hould among others these Points and Articles following with vs Catholiks against the Puritans To wit He houlds the Churches euer Visibility That Christians dying in the Church and fayth of Rome may be saued He houldeth that Christ descended into Hell He houldeth Freewill Vniuersality of Grace That Christs bodily death without his suffering in Soule is sufficient for the Redemption of mankind He houldeth That God doth not decree sinne but only suffereth it That temporall punishment is to be inflicted by God to satisfy his Iustice after the sinne is remitted That the Pope is not Antichrist That Bishops are not Antichristian That Ecclesiasticall Ministers do truly forgiue sinnes and not only pronounce the forgiuenesse of them That Baptisme may be performed by Lay Persons in tyme of Necessity That there is no extraordinary Vocation to the Ministry in these dayes That in case of Adultery the innocent Party may not marry againe Finally to omâ—â— some others He houldeth Confirmation the lawfull Vse of the Crosse in Baptisme and doth defend the Honour of the Immâ—â—â—aâ—e Virgin the Mother of God Diuers of which Points maintayned by the more moderate and â—â—terate Protestants wiâ—h vs Catholikes are in this enâ—uing Treastise defended by the Cardinall against the Hugenots of France Thus we see that this Treatise neither through its owne Contents not through the suspicious and wrongfull surmise of others can take iust hould of such learned and graue English Protestants But to returne more particularly to the Booke This Treatise of Cardinall Peron was printed in French not many moneths before the death of the said Cardinall during which short time I theÌ„ being in France some few Copies were spread abroad Presently vpon his death as it was for certaine reported some Hugenot Ministers of Rochell the places neere adioyning through the Beneuolence of their followers did buy vp all the Presse then left vndiuulged and burned the copies Whether it hath been reprinted since I know not But if it hath not beene I cannot but blame the want of zeale in the French Catholicks as to suffer a Worke of so eminent a man of their owne Country to lye wholy buried Thus ceasing to enlarge my selfe any further but thinking it conuenient to acquaint the Reader with these Particulars I remit this small Booke to the diligent perusall of You English Precisians and rest Your Christian friend N. N. P. The Preface of the Authour CHAP. I. MY Deare Countreymen of France You who vauntingly style your selues De la Religion reformée and De la wayâ— Eglise de Iesus Christ of the reformed Religion and of the true Church of Iesus Christ thus laying for your owne Honour such specious and fayre colours vpon the foule graine of your owne Fayth You I say cannot be ignorant I presume how I haue endeuored by my particular congresse with diuers of your Religion as also by my seuerall Writingâ— according to my ability to pull you out of the myre of your present Errours too myld a word your present Heresies yet ouer languide your presenâ— Blasphemies but all in vayne For when I drew forth my proofes from the â—orce of Reason bearing in Mans soule the stamp of Gods owne (1) Genes iâ— â—aciamus bominâ—m ad imaâ—inem nostram Seale from the authorities of the Ancient Fathers from Oâ—cuâ—â—â—icall Councells from the long hand of tyme and vnnitermittee Apostolicall Tradition from the stupendious miracles exhibited for greater confusion of your Innouations and lastly from the most sacred and inuiolable authority of Gods holy Written Word You to all this giue vs this yawning and heedles answere To wit that the priuate Spirit of och of the Faythfull among which number you ambitiously range your selues is to ballance and poyse the waight of all the forsaid proofes and euen to Oracle forth the meaning of the holy Ghost in the said Venerable Scriptures O Circulation strange and incredible For you hereby do aduance the priuat iudgment of Monsieur Plessis Mornay heretofore my Antagonist and a great Arche of your Church of Monsieur Casanbon Monsieur de Moâ—in or some other such obscure Terrae filius aboue all authorities aboue all Tribunâ—lls aboue all seates of Iudicature Which Priuate spirit preiudice of iudgment in you are the Remorâ—'s or lets staying and flowing you from further sayling into the deepest Mysteries of Christianity Therefore seeing this former Course of disputing can preuayle nothing with you â—â—am at this tyme forced to proceede another way and to imitate
the Romans and the Grecians but among the Vnworthies and Monsters of Mankind registring and mutually conferring not their faults for in so tearming them I speake ouer indulgently but their Enormous Crimes and flagitious liues But seing they both crept into the World long after the former learned Historiographer I will therefore be content to take the paines as to place them in the scales of a steedy and impartiall iudgment First then Mahumet erected (2) Bibliander in praesâ—â— Alcorâ—â—â— himselfe by subâ—elty and treachery a great Prince subiecting to his gouerment no small part of Asia Syria Arabia Aegypt and Afrike in which places he first caused his blasphemies to be planted He at the first of his presumed correction and emendation of the then Church of God made it an Article (2) Bibliander vbi suprà of the Mahumetan Religion that himselfe was the Supreme Head of the Church of God so he depriuing the Successours of S. Peter of that dignity and Prerogatiue Thus to his Princly Authority did he ioyne the Pontificall Authority so making himselfe Caliphas that is King and supreme Prelate and ordayning by his sword and Regall soueraignty what should be belieued touching fayth and that the contrary Points should not be questioned and punishing with death such as would not submissiuely yeild and giue their appiobation to his wicked doctrines Henry the eight was by byrth King of England and Ireland a great Monarchy and did runne in the same line with Mahumet For he was the first Christian Prince who either in those Nations or throughout all â—urâ—pe assumed to himselfe the Title of Head (*) Vide Sand. de Schismats Aâ—gliâ— of the Church and decread by a Parlament or generall meeting togeathâ—â— of all the States of the Realme that all Câ—noâ—â— of the Church and Councells formerly â—nacted should be wholy â—â—iecâ—ed and disâ—nulled those only excepted which himselfe vouchsafed to appâ—ouâ— And accordingly such Canons and decrees which himselfe and some few others substiâ—ured by him did make werâ— to be reputed as sincere and Euangelicall being warranted vnder his Letters Patents and Regall Seale It is said aboue that Mahumet did punish yea sometymes with death such as were refractory to his Will and would not allow the doctrine published in his Alcoran The like Course did this Engliâ—â— Antiochus to the dishonour of all Kingly Soueraignty take for did he not besides many reuerend Abbots and other Religion men put to cruell death that Payre of Martyâ—s the Pryde Honour of that Nation I meane the Bishop â—ossensis and Thomas â—ore 〈◊〉 his Chancellour for their not subscribing to the wicked Arâ—icle of Supremaâ—y first established by that vnfortunate King Mahumet had diuâ—rs wiuâ—â— and Câ—â—â—â—ines together and at the same time Whereas Henry of England who otherwise 〈◊〉 doubt wanted not his Seraglio had indeed in compare but few wyues yeâ— when 〈◊〉 was weâ—â—y of one Wyfe his accustomed stratageme was commonly to accuse her of some forged disloyalty and so force them one after an other either to diuorce or to loose their heades thus making Cruelty murther a stâ—uâ—king horse as it were for his next Mariage An impiety neuer practized by Mahumet Henry had in all six wiues of which the first was Catharine daughter of Ferdinand the six King of Spaine who was his wyfe twenty yeares But then through his dislike towards her or desire of hauing another he caused a sentence of diuorce to be giuen against her by the Archbishop of Canterbury Anne his second wife was the daughter of Syr Thomas Bullen who was not his Wife aboue three yeares but she was condemned of disloyalty of Body whereupon she lost her Head The immediate day after the death of Anne so impatient his lâ—st was of delay he maried his third wyfe Iane who was daughter of Iohn Seamer Knight She was his wife but one yeare and fiue months She died in Childbed but who knoweth if of child-byrth seing easily he might take the oportunity of the tyme Anne his fourth wife being sister to Willam Duke of Cleue was his wife for six Months but after for he could not feede of one dish any long tyme she was diuorced from him by Act of Parlament Catherine his fyfth wyfe was neceâ—â—nto Thomas Howard Duke of Suffolk yet within one yeare and six Months the must also be condemned of vnchastnes and was beheaded His last Wyfe was Catherine daughter of Syr Thomas Parre She was his wyfe three yeares and had the priuiledge neither to be diuorced nor beheaded but suruiued him And thus his death was in likelyhood the occasion of prolonging her life But now in one kind of Wickednes Henry surpassed Mahumet We reade that Mahumet after his planting or his Blasphemies did exeruct diuers (3) Postili de Repub. de Turcis Monasteries and Hospitalls in Constantinople it selfe as the like did Baiazeâ— Selymus his Successours euen in that Citty We further reade that Mahumet did not destroy any one Religious house or Monastery exected before his tyme. But how great then is the disparity herein For euen all Europe hath trumpeted forth the irreligious proceeding of King Henry in this Case Who did ouerthrow all the Monasteryes and Religions Houses in England in the abundaÌ„ce wherof no Nation by the record of Historyes was able to compare with it This flagitious King whose All was Luxury Murther and Sacriledge prostrating euen with the ground so many Religious Houses buchering so many Religious Persons of the said Monasteries did lastly confiscate all the Lands and benefits belonging to them which were almost of incredible Opulency riches to himselfe partly to spend in all sensuality and dissolution of lyfe partly to maintaine his flattering Attendants and Followers Now then to encircle the seuerall Passages of this King displayed in this Chapter or Parallell we may from hence gather that the afore mentioned Ecclesiasticall Primacy of the Church was neuer challenged or assumed during this last nyne hundred yeares by any temporall Prince confessing the name of Christ vntill this Mahumetan Henry through more then a Neâ—trodian (4) â—â—ns 10. Auarice had demolished seuerall thousands of Religious Houses and through an vnheard Homicidy had made himselfe HusbaÌ„d successiuely of six Wyues O blemish and dishonour to Nature With this I end this Parallell betweene King Henry Mahumet the great Prophet as vuulgarly the Turks and Saracens do stile him And yet I see no iust cause to be somewhat pleasant with you my Countrimen but that this Henry might be reputed as great a Prophet as euer Mahumet was My reason is this we do not read of any thing particularly prophesied by Mahumet wheras this our Propheticall King was able supernaturally forsooth to foretell diuers Moneths before of what kind of death for what cause and at what tyme his present liuing Wyfe though then being in good health must after dye A stupendious Vaticinatour Thus whiles England is England so long
for vs poore miserable Wormes during our exile in this Vale of Misery forbeare not theâ— to powre out daily thy Vills of Iucense A meane thy Prayers before his diuine Maiesty Besiege his eates with thy vninterrupted Oraisons that so he would be pleased to withdraw his scourne from this one most deare Country and that he would mollify the obdurate Hates of those men therein who introduce Nouelty vnder the tecture of Truth and change Christ his Gospell into the Turkish Alcoran Pray O pray most glorious Saint that his our famous Idation may be wholy induced brought backe to that Apostolicall and Primâ—â—â—â— Eayth which then reigned in it when thoâ—â—ignedst ouer it it thâ—â—◠〈◊〉 in the 〈◊〉 Moone as it were of its owne resplendent Honour But to recall my selfe It seemes to me I perceaue some of you Hugenoâ—s who are plus fiues que religueux more subtill then religious looking vpon these leaues with the eye of liuour and malignity saying the indignity and wrong by comparing our reformed Religion with Mahumetisme or Turcisme is infusâ—â—â—â—ble since we belieue in Christ in the Trinity the Writings of the New Testament that there are the Sacraments of Baptisme and the Lords supper c. from all which the Turks do disclaime To this I answere seuerall Wayes First I compare you with the Turks in some Points only of your sayth not in all Therefore the comparison here made is no further to be extended then is by me intended Secondly I grant you belieue these supreme Points in generall but you haue coÌ„monly annexed in your beliefe of them so much poyson touching some Circumstances of the said Mysteries as that it hath vitiated and corrupted the whole Maâ—te of your Beliefe and then that saying here houldeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False beliefe is plainly worse then misbeliefe or Infidelity Thirdly I make a Comparison in this Treatise only of Hugenotisme or Protestancy with Turcisme But the former sublime Articles of Christian Religion you do not belieue as you are Hugenâ—ts or Protestants but only as Catholiks or at the most as Christians since from our Catholike Church only you receaue your beliefe of them For thus Luther acknowledgeth We (11) Luther contra Anabaptist confesse that vnder the Papacy there is most of the Christian Good yea rather all the Christian Good and that from thence it came to vs. And Whitakerus a Protestant Doctour of England sayth no lesse in these his Words The (12) De Eccles p. 36â— Papists haue the Scriptures and Baptisme c. And these came to vs from them Now these former Points I say you belieue not as Protestants or as Professours of your reformed Religion The reason hereof being because you are Protestants in respect and not otherwise of your Deniall of the affirmatiue Catholike Points whereby you deuide your selfes from the Catholike Roman Church as in denying the Sacrifice of the Altar Prayer for the dead praying to Saints Peters Supremacy and his Successours c. Finally in denying other positiue and affirmatiue Articles of our Catholike Religion wherein by such your deniall you dissent from vs And in regard of your first Maisters protesting to deny the said Points according to their Confession of Fayth exhibited at Augusta they were then first stiled Protestants as your owne Sleidan (13) Sleidan l. c. fol. 8â— and other Protestant (14) Oâ—iander in Epit. Câ—â—â—â— 10. pag. Historie graphers haue recorded And thus far in solution of your former suggested Crimination if any of you should suggest it and in further warrant of my vndertaken Mothed in this Treatise It may by further viged by some of you especially of such as be illiterate that you do not giue your consent and beliefe to such blasphemous doctrines wherein your Grand-marster do agre with Mahumet and the Turke yea that you do not as much as heare of some of these their agreements or of the wicked Positions where with Luther Swinglius Caluin and such others stand charged in this Treatise and that therefore it is iniustide and wrong in me to in simulate you within the beliefe of such impious doctrines I take away this your poore Euasion in this sort I grant it may be true that you haue not heard of many wicked Tenets of your owne Brethren produced hereafter by me neuerthelesse you with an inuolued and implicit Fayth do belieue them to be â—â—â—e The reason hereof is because you giue in grosse such affiance and credit to Luther Swingliues c. as that what Religion they haue taught to be true the sme you belieus to be true But these men did diuulge with the same authority the blasphemies and wicked assertions here related with the which authority they did teach such other points of Protestancy and Hugenetisme to the which you give an â—â—â—â—sse and explicit affent And thus whiles you belieue other Protestanticall points to be true only by reason of the authority of your â—â—st Maisters teaching them you are therefore by force of the same authority to belieue what false doctrines soeuer your foresaid Instructours haue disgorged out in the it Writings since they were warranted with the pretext of equall security of not erring in all their writings And therefore hence I conclude that euery one of you who do acknowledge Luther and the rest here alledged for your prime Catechizers or Doctours in your sayth doth stand guilty of all their blasphemies vented out by them in that by force of the reason aboue deliuered you potentially and implicitly belieue the said Blasphemyes Thus farte hereof Well I will draw to an end of this my Fieface which shall serue in place of a formall Epistle Dedicatory putting you in mind that your Progeâ—itours haue so comported themselues in their first stamping the Principles of their fayth as that they may be said partly to stand in competency with Mahumet and Sergius Mahumets Scribe or Penman whether should transcend and surpasse the one the other in impiety of doctrine A miserable Emulation One thing yet before I end I will adde which is if it can be proued that you of the Reformed Religion do partake but in any one point only as I will make it euident that you do in fourty with the Turks differently from the beliefe of all true Christians and of Gods Vniuerfall Church you by this meanes declyning le grand chemin battu de la foy Catholique Orthodoxe the high beaten way of the Catholike and orthodoxall sayth then it clerely followeth that your fayth cannot be perfect and sufficient to Saluation For fayth is supernaturall and infallible But who erreth in any one point of fayth since such a Man relyeth not vpon God reuealing and the Church propounding the two necessary Meanes for the obtayning of a true profitable fayth This man I say may possibly erre in any other point and then by necessary inference he cannot be a Member of the true Church for to speake in S. Cyprians Dialect
ni te matremquetuam duos Deos habeant venerentur Azoara 8. Vnore quotiescumque placuerit duas scilicet tres aut quatuor ducite c nisi timueritis eas nullatenus pacificare posse Cum contingerit vobis eas non diligere vnam pro alia mutare licet Azoara 5.11 Iesus Mariae filius fuit Dei Nuncius Spiritus verbum Dei caelitus immissum Cui Dei legato omnes debent credere Azoara 12. Iesus fuit Sapientia Verbum Patris Messias Princeps Fuit Dei Spiritus mens principumque Capus ommum hoâ—â—num Azoara 31. Omnium mulierum optimae Mariae abomnibus intactae animam suam Deus insufflauit Azoara 31. Spiritus Dei intrauit Mariam Iesum ex ca genuit Azoara 76. Maria aliquid inali siue malitiae non operatae est Azoara 5. Maria fuit omnibus vtris mulieribus splendidior mundior purior solique Deo perseueranter student Azoara 4. Angelui Gabriel ad Virginem Mariam a Deo missus est narraturus â—am quamquam Virginem Dei tamâ—n Omnipotentia filium concepturam Azoara 43. Omnes mulieres tuae manui per emptionem suppositas Amitae tuae Materteraque filias Omnes item bonas mulieres tibi volenti gratis succumberé cupientes licitas constituimus Azoara 10. De Dei promissionibus in Lege Euangeliâ— propositis non est disputandum Azoara 20. Emina mater Mahumetis testabatur filium Mahumetem nec in vtero nec in partu vlliâ—â— sibi dolorem fecisse Azoara 74. Nuntium vobis affero de Nuntio post me venturo cui nomen Mahumetus Azoara 63. Tanti spatij interuallo quantum sagitta his discurreret Azoara 54.65.66 In Paradiso fideles habebunt hortos fontes vestientur sericis purpura puellas habebunt cum oculis claris immensis quorum â—lbugines candidissimae pupillae nigerrimae Thus far of these passages of the Alcoran where it is to be obserued that one and the same Azoara is vpon different occasions seuerall times alledged as aboue I aduertized And it is to be further obserued that besides the forsaid Passages of the Alcoran aboue alledged there are also produced many Testimonies and Authorities of seuerall graue Writers whose Bookes treat of the Alcoran or of the Religion Manners and Customs of the Turks or Mahumetans whose sentences are here alledged against the Lutherans either by way of Symbolisms or Parallels The names of which Authours I haue thought conuenient here to set downe 1. Theodorus Bibliander in Praefatione Alcorani 2. Cusanus in Cribratione Alcorani 3. Richardus Ordinis Praedicatorum in confutatione legis Saracenae 4. Septem-castrensis de fide Religione Turcarum 5. Christopherus Richerius de moribus Turcarum ad Franciscum Galliae Regem 6. Cuspinianus de Religione Turcarum 7. Postille de la Republique des Tures 8. Bellanius des singularités 9. Chronica Saracenorum 10. Munsteri Cosmographia 11. Georgensis de Turcarum Moribus 12. Theueti Cosmographia 13. Literae Constantinopoli scriptae ad quendam Venetum Patricium Extant in fine libri de furoribus Galliae Of Symbolismes in generall CHAP. IV. BEfore we come to dissect the particulars wherein our Reformists and the Turks do coÌ„spire I hold it much conducing to our purpose thus obseruing Method perhaps in breach of Method to shew what agreements they haue in Generalities Some of which Generalities are hereafter discoursed of more particularly The 1. Symbolisme First then we find that he who first composed the Turkish Alcoran was Sergius an Apostata Monke for though by the authority and commandement of Mahumet a temporall Prince yet by the peculiar industry wit and labour of Sergius the Alcoran almost a thousand yeares since was framed deuised In like sort the First dogmatizer of the Reformed Religion was Luther first a Monke but after forsaking his Religion coyned your Ghospell Thus both of them were first Votaryes and both of them after became forsakers of their first imbraced Catholike Religion and burst out into open Renegado's or Apostata's The 2. Symbolisme The second generall Course wherein Sergius and Luther do interleague is their mutuall condemning of the Church of Christ for the former ages And this their condemnation is Lapis angularis in the edifice both of the Alcoran and of your Gospell the which stone except it had beene first placed Sergius and Luther could neuer haue raised the walls of their future buildings nor could haue declined the confessed Note and Marke of Heretiks Now according to this my Assertion Mahumet liuing in the age of S. Gregory the Great or presently after charged those tymes with Incredulity and want of true Beliefe and therfore gaue out (1) Septemcastrensis and others That he was sent by God to restore the Church to its purity in doctrine And answearably some twenty yeares after the death of the said S. Gregory he began his restauration of the former supposing erring Fayth The very same tymes of S. Gregory your chiefe Sectaries do condemne of Antichristianisme and Idolatry so conspiringly they agree with Mahumet touching the tymes of the first imaginary decay of true Christianity For doth not Hospinian the Protestant thus write Gregorij (2) Hosp histor Sacram. l 2. p. 157. Magni aetate c. In the age of Gregory the Great all kind of superstition Idolatry did as a Sea ouerflow and ouerwhelme the Christian World And Symon de Voyon (3) In his discourse vpon the Catalogue of Doctours our Countriman sortably auerreth that when Bonifacius who succeded Gregory was stalled in the Papall Chayre then was the whole world ouerwhelmed in the dreggs of Antichristian filthines abominable superstition and traditions of the Pope With these former Sectaries Iunius (4) Iunius in Apocalyp in câ—p 10. the remarkable Nouellist and Bullinger (5) in his Treat concerning Antichrist pag. 110. agree Finally Hutterus the Protestant placeth the first decay of the fayth in the same tymes saying Libenter (6) Hutterus de Sacrif Missatico pag. 377. concedo Idolomaniam c. I freely grant that the Popish Idolatry hath inuaded almost the whole earth for these last thousand yeares Thus we see that Mahumet and the Professours of your Gospell do vnanimously iumpe in the tyme when according to their conceits the Church of God began to decay through the professing in its members of a false Religion The 3. Symbolisme The third point wherein I will insist here is that as Sergius without any calling or Vocation laboured to ouerthrow the Christian Religion then professed Euen so your Predecessours scorning all ordinary Mission and Vocation assumed the charge of reforming the Church of Christ And accordingly hereto (7) In loc com loâ— 63. pag. 198. Aretius and (8) Danaeus in Isagog Christian. part 4. l. 2. pag 36. Duneus two Protestants maintaine That Luthers Calling was extraordinary In like manner Caluin discoursing of this point thus confesseth Quia
(9) Lascitius the Protestant so relateth Caluin to say in his Booke de Russorum 〈◊〉 Moscouitarum religious Papa tyrannils c. Because through the tyranny of the Pope the true Course of Ordination was dissolued therfore we needed a new help and therefore this function which the Lord hath imposed vpon vs was altogether extraordinary In the same dialect speaketh your Patriarch of our neighboring Towne of Geneâ—â—â— Beza (10) Beza iâ— his Conference at Poysâ— I meane for being expostulated of his owne and other his Associats Calling for their reforming of the Roman Church and planting of their Innovations peremptorily he affirmed their Calling to be Extraordinary So fully do Mahumet and Sergius sympaâ—â—â—â— with our still Gospellers in maintayning the Church of God to begin to be Erroneous about the tyme of Gregory the Great and in promiscuously vendicating to themselues with contempt of all lawfull Vocation and Mission an extraordinary peculiar calling for their first sowing of their Blesphemies and Heresyes This was the proceeding of your first chiefe Maisters whome their owne learning for that they were learned it cannot be denied thus embouldened to stampe their Errours by ambitiously pretending a Miraculous Vocation But we are the lesse to meruaile thereat since Learning oftentimes makes men proud and Pryde begets Heresy and this is the vnexpected and lamentable Gradation betwene Learning and Heresy But to proceed in this vngratefull combination and Coniunction In which who had the aduantage ouer the other I referre to the iudicious seing where the Ballance is eauen there the least graine doth cast it Mahumet after he had by the industry policy of Sergius inuented and pretended a reformation of the Roman Church did instantly thereupon (11) So relateth Cuspinianus in Mahumets shake off the yoake of Obedience and Loyalty towards Isâ—â—clius the Emperour and did draw diuers Prouinces from him euen by force and open Rebellion subiugating them to his owne power In all which said Prouinces he after planted his misbeliefe and Infidelity Thus did Sergius become Mahumets Dedalus in making him Wings for his high soaring And did not Luther treade according to his power in the same tract with Mahumet For after he had seasoned the Germans with his Nouellisme he presently Foedere Smalcaldico taught his Proselyts and followers to rise in rebellion against Charles their Emperour And wheras the Germans were obliged by Oath to the Obedience of the Emperour Luther and the Lutheran Deuines to free them of all such feares and scruples decreed by solemne Sentence that Quia (12) Sleidan the Protestant lib. 1. Caesar Religioni c. Because Cesar did threaten an overthrow to Religion and the liberty thereof therefore he gaue iust cause why the Lutherans did visâ—â—g against him with safe and good Consciences And thus Luther first planting his Religion by the sword and open Rebellion no lesse then Mahumet did caused such combustions insurrections and bloudy warrs throughout all Germany as that himselfe thus vauntingly speaketh thereof Videor (13) Luther in loc com class 4. c. 30. mihi videre Germaniam in sanguine nature c. Christus â—â—â—us viuit regnat ego viuo regnabo But touching the Warrs waged by the Lutherans and the Nouellists of this age originally for the aduancement of their Heresies I cease here further to discourse of since in a more conuenient place hereafter I will more fully enlarge my selfe Thus far now to shew the great association and affinity which the Turks your Ghospellers haue in the foundation and enlarging of both your Religions To wit First that the Broachers of Turcisme and Hugenotisuse were Apostata Monkes Secondly that they mutually agreed in equally condemning the Vniuersall Church of Christ euen from such a peculiar Age or Century Thirdly that the sowers of both their Religions did promiscuously enallege to themselues an extraordinary Vocation Finally that they maintayned and increased both their Religions once disseminated by the sword and trayterous rebellions And thus did these former Wretches thinke good to stampe their wicked doctrines though to their owne eternall damnation chiefly among other allectiues that they might be spoken of in after tymes Madmen who couet at so high a pryce to enioy a little Ayre after they cease breathing Landantus (14) August vbi non sunt torquentur vbi sunt You will I hope O You my Countrimen disclayme at least in words from Mahumetisme and can you then imbrace your owne Ghospell as diuine since it is impossible that Truth and Faisbood should indifferently be seated vpon the same Beginning Basis Ground worke and Foundations The 4. Symbolysme touching the writings of the Apostles CHAP. V. HAuing laid downe aboue the generall foundations whereupon Sergous Luther raised the Mount of their promiscuous Errours It remaynes now to descend to the particular Heresyes by them indifferently maintayned which they wrought vpon the Anuile of their owne priuate Iudgments And first though Mahumet in his Alcoran admitted the Old Testament and the Gospells yet as making no mention of the Epistles of the Aposties or of the Apocalyps he wholy discaÌ„noneth and exclâ—deth them For thus Mahumet writeth in his Alcoran (1) Azoarâ— Deus pius misericors pâ—â—ils Testamentum Vetus videlicet legem Moysis Psalterium deinceps Euangelium rectas vias hominsbus tradidit God being pious and mercifull first deliuered to men as the right wayes the Old Testamen to wit the Law of Moyses and the Psalter then he after deliuered the Ghospell From whence we see that he pretermitteth all the other Writings of the Apostles Now in this point our new Euangelists do ioyne with Mahumet and Sergius by their expunging and obliterating most parts of the writings of the Apostles To begin with Father Luther who speaking of the Epistle of S. Iames betrampleth it in these Words The Epistile of Iames is (2) In Praefaâ—an Epist. Iacobi in editione Ieneâ—si contentions swelling strawy and vnmorthy an Apostolicall spirit In like sort Luther reâ—â—â—cteth as Apocryphall the booke of the Apocalyps euen by the â—udgment of Bullinger the Protestant thus writing Martin (3) Bulling vpon the Apocalyâ—s cap. 1. serm 1. Luther hath as it were wounded this booke meaning the Apocalyps with a sharp Preface set before his Edition of the New Testament in Dutch For which his course taken therem graue and literate men are displèased with him To proceed further (4) Kempnit in Enchirid. pag. 6â—â— Kempnitius a chiefe Lutheran peremptorals hudâ—â—ateth condemneth the second Epistle of Peter the second and third Epittle of Iohn the Epistle to the Hebrews the Epistle of Iames the Epistle of Iude the Apocalyps stiling all these Apocryphall further assirming That these Bookes (5) Kempuit in examen part â— p. 56. haue not testimony for their authority With Kempuitius Adamus Francisci the Protestant thus agreeth saying Apocryphi (6) In Margarete Theolog pag. â—48
interposed betweene your sight things most sacred and holy But let me recall my selfe I grant the Honour I beare to my Deare Sauiour and the atrocity of the former Protestants Blasphemy haue thus far transported my Penne. The 11. Symbolisme That Mahumetisme and Lutheranisme are ingendred of ancient Heresyes CHAP. XII TO passe further (1) Melanth l. 3. Illyric in Apolog. Melancthon Illyricus Bibliander and others affirme thus in expresse Words Alcoranus ex veteribus Haeresibus consuitur The Turkish Alcoran is wouen or sewed together of the Old Heresies This these Protestants did affirme because they perceaued that Mahumes and Sergius did hould certaine opinions condemned for Heresyes by athanasius Austin Ierome Gregory and other ancient Orthodoxall Fathers Thus the Alcoran denieth the Trinity with (2) Prateolâ—â—â—n 〈◊〉 Blench Haeresil 11â— c. 3â— Sabellius It reacheth with Arius and Eunomias that Christ was a mere Creature With Carpocrates and Nestorius that Christ was not God but only a holy and diuine Prophets with the Manichees that Christ was not crucified with the Donatists it denieth many Sacraments and the Church Now the reason why Melancthon Illyricus Bibliander and others hould these opinions of the former men to be Heresyes is in that they were condemned for Heresies by Athanasius Austin Ierome Gregory and finally by the consent of the whole Primitiue Church of those dayes Here then I say that it is an inexpugnable Truth that many Article of Fayth belieued at this day by Protestants were in like fort condemned for explorate Heresies accordingly ranged in the Catalogue of Heresies by the foresaid Fathers I meane Athanasius Epiphanius Austin â—erome Gregory and other pious and learned Fathers of those Ages From hence then I irrepliably euict that Mahumets Alcoran and the new Gospellers do conspire and agree together in this point to wit that the Religion of Mahumes and our Innouatours are engendred and compounded of diuers ancient comdemned Heresies though not altogether of the same Heresies If then Mahumetisme and Lutheranisme do agree in this one Commons point must not their affinity assotiation be great since that saying is true Quae conueniunt in vno tertio conueniunt incâ—rse I meane that they do agree in this particular thing though in some other points different for I grant that two faces may be a like to a third face yet dislike in seuerall proportions in themselues But now to proue that diuers Positions maintained by Luther Swinglius Caluin Beza and other Sectaries of this Age were anathematized by the former ancient and learned Fathers is so easily accomplished as that seing the proofe thereof ought to preuaile much with any Man not blinded with Preiudice I haue therefore seposed a short Appendix annexed to this Treatise for the demoÌ„strating of the same In the which the Reader shall find the former ancient Fathers and others of the same tymes to be most luxuriant as I may say and riotous in condemning many yea very many points of Lutheranisme for most hatefull execrable Heresyes And thus as this Treatise as I expressed in the beginning is the Glasse wherein you Hugenots of France may behould diuers of your impious Opinions conspiring altogether with the fayth of the Mahumetans Saracens and Turks so this subsequent Appendix I may well terme your Second Glasse as I haue intimated elswhere which will exhibite to you the face of the ancient Heresyes condemned by the Church of God for such and yet the same Heresies are now entertayned and belieued by you of the reformed Religion Thus I will furnish you with a double Glasse to see your blemishes the rein I cannot say with the wise Man that it is Speculum (3) Wisdom c. 7. sine macula seing it is fraught with deformities partly of the Turks and partly of the Old Heretiks all which said scarrs and sedities do remaine at this day vpon the face of your New presumed Ghospell The 12. Symbolisme Touching the Plantation of Mahumetisme and Lutheranisme is warranted by Scripture CHAP. XIII BVt to goe on forward in shewing your Symbolizing and agreement with Mahumet and Sergrus The next point then which I will vrge is that Mahumet and his followers though this resemblance hath in part been vnfoulded aboue but in a different maÌ„ner do proceed after one and the same way in plantation of their Religions And First for the greater honoring forsooth of both their Commings and Vocations there must be certaine Passages of Holy Scripture detorâ—ed as though both their Missions to plant the True Fayth had been prophesyed in the same Texts of Gods Word Thus we find (1) Vide Azoara 58. Sergius and the Mahumetans to expound a great part of the twenty eight Chapter of Deuteronomy of Mahumet wherin are expressed the benedictions giuen to good men They also expound that Passage (2) Math. 13. Marc. 4. in the Gospell where the graint of seede being cast into the earth did multiply bring forth great store of increase of the spirituall fruit which Mahumet should cause by planting his Religion And are the Lutherans slow thinke you in ennobling the breaking out of that incestuous Monke Luther I meane by misapplication of certaine texts of Scripture For Illyricus (3) Illyric in Apoc. 14. maintayneth that Luther was prophesied in that place of the Apocalyps to wit of the three Angells flying through the middest of the Heauens and prophesying And other (4) Couradus Schlusselb in Theolog. Caluinist l. 2. fol. 124. Lutherans are not afraid to auerre that Luther was the chiefe Angell flying through the middest of the Heauens hauing the eternall Ghospell of which we reade in the Apocalyps Thus do the Professours of Mahumetisme and Lutheranisme indifferently alledge Scripture to the dishonour of him who first instituted the Scripture The 13. Symbolisme Touching the further Plantation of Mahumetisme and Lutheranisme The next point wherein they both conspired in planting of the Ghospell was their mutuall maintayning as aboue is said that the true Fayth and Religion of God was wholy decayed at both their first Commings For Cuspinianus (1) Cuspiu de Religionâ— Turcarum writeth that Mahumat as himselfe said was sent by God Vt doctrinam ab Apostolorunâ— discipulis corrupâ—am alcorano sue emâ—ndarâ—t That he â—hould reforme in his Alcoran the Euangelicall doctrine corrupted by the Disciples of the Apostles And certaine it is that Luther proceeds in the same manner For hauing condemned all the Fathers of the Primitiâ—e Church for superstitious as aboue I shewed I l fur si effronté esbonté he was so impudent and shamelesse as that he assumeth the correcting of their Errours and replanting the true fayth of Christ to himselfe in this manner speaking most ambitiously Non sinam (2) Luther tom 2. contrâ— Regem Aâ—â—â—â—â— fol. 344. Angeloâ— de mea doctriâ—a iudicare I will not suffer the Angells to iudge of my doctrine And againe Gods (3) Luther â—â—idemâ— Work maketh for
of Rome was and is a false Church 39. That there is no implicit Fayth but that all things which are to be belieued ought to be expresly knowne by the faythfull 40. That there is no Sacrifice in the New Testament according to the Order of Melchisedech 41. That the Church of God is not euer Visible Now all thâ—se points besides some others are tought by our late more refined Euangelists And in like sort are they taught by Mahumes and Sergius From whence it necessarily resulteth that Mahumet Sergins the Turks and your new Reformers of Religion in this age do wholy agree in beliefe touching the said Points Whereupon we are to obserue that all these Point thus taught by the Protestants are in themselues but Negatiue as denying the contrary affirmatiue Articles to them taught and belieued by the present Church of Rome Now that Mahumet and Sergius taught the said Negatiue Points with the Protestants I thus irrepliably proue Mahumet and Sergius do maintaine That the Alcoran (*) Cusoinianus de Relig. Turcaâ—um Septem castrâ—nfis Bibliander in praefat Alcorâ—â—â— is the true rule of fayth or the boundary contayning within its owne cancells limits the expresse beliefe of all such articles of fayth which are to be belieued Yea Mahumet ascribes such perfection and fulnes to his Alcorâ—n as that he dareth by it to correct the Christian Ghospell it selfe as supposing it was corrupted by the Disciples of the Apostles For thus do some writers record of him Euangelicam (1) Richerius de moribus Turcarum Cuspin de religione Turcarum c. doctrinam quam alioquâ— laudabat Mahumetus ab Apostâ—lorum discipulis corruptam Alcorano suo se emendeturum promiâ—tebat Mahument did commend the Euangelicall doctrine notwithstanding he promised to purge iâ— of its faults by his Alcoran which faults or Errors he said the Disciples of the Apostles had afore brought in Well then since the Affirmatiue Positions contrary to the forsaid Negatiue Points belieued by the Protestants are not found to be set downe in the Alcoran for the Alcoran passeth them ouer altogether in silence as making no mention of them at al Therefore euen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and demonstratiuely it may be inferred that Mahumâ—â— and Sergius did not belieue our Catholike Affirmatiue points or Articles but wholy comparted with our New Euangelists in belieuing and dogmatizing the said Negatiue points aboue rehearsed Adde hereto that it is euident that the Turks at this day agree in beliefe with the precise Lutherans in all those Points Now if it be replyed against what heere is deliuered that seing the Catholike and Affirmatiue beliefe of most of the said Points doth euer presuppose beliefe in Christ seing they are grounded thereon That therefore Mahumâ—â— as not beliening in Christ caÌ„not consequently belieue the said affirmatiue Articles but hould only the Negatiue part in them This Answere I auerre to be most defectiue For I rest not heere in the Motiue or Reason why Mahumet belieueth not the foresaid Affirmatiue Catholike Tenets since this is impertinent in this place but I only insist in the Conclusion as the thing hereby chiefly intended let the reason therof be what it will to wit that Mahumat and our new Euangelists do wholy agree in their Negatiue beliefe of them Againe I perceauâ— no reason seeing the Protestants do belieue at lest they say they do belieue in Christ but that they might he well pleased were it not their Serpentine Malice against our Catholike Church is the chiefe Hinderance also to belieue the affirmatiâ—â— Articles to their Negatiues since most of them haue their foundation or Basis vpon our Beliefe in Christ as our Redeemer Thus far now of these seuerall fourty Points of fayth and other Circumstances conducing thereto In the beliefe of all which it is made most euident that the Turks and your Reformed Religion do sympathize and agree togeather In so indissoluble a knot of Amity and Association haue Sergius and Luther two Apostatâ— Monkâ— tyed themselues togeather Here now O you Hugenâ—â—s of Fraâ—ce I demaund of you Do you meane to perseuer in your Reformed Religion as you stile it and yet not to be reputed Turks in many Points of fayth With as much probability may a man desire to be an Ethiopian and yet not to be black or couet to put his nâ—ked hand into a â—oat fyer and withall count to auoyd burning For it is ouâ—r â—uident out of the Premisses that concerning seuerall Passageâ— of Religion your Beliefe consists in Mithâ—liefe your Fayth in Infidelity and your Câ—eâ—dâ— in Miscreancy you making the Turkish Alâ—â—ran your Catechisme for your instruction in many Points thereof O â—â—lâ—ssed Iâ—â—â—my we â—eerâ— want thee to deliuâ—â— this â—â—gicall and mournfull subiect iâ— thy accustomeâ— Thrâ—â—â—s and Lamenrations An Answere to an Obiection That the Catholiks do agree with the Turks in the doctrines of Sacrifice and Vowes CHAP. XXVIII MY presaging thoughts do probably foretell that some of your Chiefe Ministers of France reading this Treatise with a scornefull or subriding Eye and suspended nose will instantly shape an Answere thereto Or if nor any of them yet perhaps some spiritualized Sectary of Genena through the conformity of their language with France and proximity of place houlding himselfe to be vn grand Theologien will vndertake that taske And in like sort it well may be that the Answeater will endeuour to wype away this spot caused through his Brethrens agreement with the Turks in matter of fayth by laboring to insimulate vs Catholiks within the said danger in retorting That the Papists as in the foame of their malicious dialect they terme vs stand no lesse chargeable with maintaining certaine Points of Beliefe with the Turks then themselues doe To wit that there ought to be in the Church of God a true and reall Sacrifice besides the spirituall Sacrifice of Prayer Also that Religious Vowes are lawfull both which points as we Catholike so Mahumet at his first rising and the Turke of these tymes de teach and practize as pious and most warrantable Heere I say if any of our Aduersaries whosoeuer or from whencesoeuer shall endeuour hereby to wound vs themselues being allready wounded or to hurt vs by the recoyle of out owne Bullet against this recrimination I thus reply And first admit as true that we belieue the former in generall Articles with the Turks yet what is the agreement of the Catholiks in two or three Points of fayth with this Turks to be compared to the Reformists agreement with the Turks in fourty Points of Religion and Collaterall dependencies thereon Secondly to speake of Sacrifice and Vowes in particular I auer that euery Religion either false or true in euery place and tyme had and haue their Sacrifice and Vowes annexed to their Woship oâ— God From whence we gather that Sacrifice and Vowes proceed from the instinct and light of Nature and that to haue Sacrifice and Vowes is a mayne Principle implanted
de aeterno Dei filio Sartorius Georgius Paulus Franciscus Lismanus all who cooperated with the forenamed Alciatus in disseminating Turcisme in Polonia And thus far of the Apostasies of diuers Markable Protestants who made shew in the beginning to professe the name fayth of Christ and accordingly receiued their Baptisme in that fayth and Religion And yet before their deaths spurning at all the Mysteries of Christianity they entertayned and openly professed the doctrine and Religion of Mahumet and Sergius two most capitall Enemies of Christ our Redeemer Thus ranging themselues among those who circa (19) â— Timoth 1. fidem naufragauerunt And indeed it deserues obseruation that by experience we find as is partly aboue touched that Protestancy first resolues it selfe into Caluinisme Caluinisme into Anabaptisme Anabaptisme into Arianisme and Arianisme for its last change into Turcisme or Tudaisme Now it is a principle in Alchimy that the last sublimation of Metalls as purging and refining away the drosse and refuse matter afore remayning is euer the purest Will you admit O you Hugenots this Theoreme or Axiome as true Well now what can we iustly conclude out of the Contents of this Chapter It is prophesied of the Church of Christ that she shall conuert Heathens vnto her according to those words of Esay spoken of and to the Church Thou shalt (20) Isa 60. suck the milke of the Gentills And the Regall Prophet sayth to the Church in the person of God I will giue (21) Psalm 18. thee the Heathens for thy inheritance To be short the foresaid Prophet Esay is commanded and directed by God to speake thus to the Church of Christ Enlarge (22) Isa 54. the place of thy Tents spread out the Curâ—aâ—â—â—s of thy habitation c. Thy seede shall possâ—sse the Gentills If now the true Church of Christs shal be honored and enriched with this most worthy priuiledge of conuerting Heathens and Gentills vnto it What Church then may we repute the Synagogue of the more fiery Protestants to be of which many most remarkable Professours who are Christians in lieu of conuerting of Heathâ—â—s after become Mahumetans Turks and Miscreants litle inferiour in Misbeliefe to the very Heathens and Gentills Is not this to change Christ for Mahumet his sacred Gospell for the Alcoran to turne light into darknes And with this I impose an end vnto the first Part of this Treatise THE SECOND PART Wherein is demonstrated that in twenty Points of fayth and other accessory Circumstances thereof Mahumet and the Turks do in their beliefe and practise of them seeme lesse to derogate from the honour of Christianity then Luther and his Schollers doe in belieuing the contrary And these Comparisons made betweene the Turks and the Lutherans are heere stiled Parallels CHAP. I. IN the precedent Part I haue layd open to your fight My deare Countrimen the many Symbolismes Agreements of doctrine betweene Mahumet and your Progenitours Heere now I vndertake a more vnexpected Prouince and Charge which is to shew that your first Maisters and in them implicitly your selues do equall if not transcend in impiety of Misbeliefe and practise thereof the said Mahumet and his Followers touching seuerall Points of fayth other accessory Circumstances thereof We read in Holy Writ that Creders (1) Hebr. â—â— â—pertâ—t accedeâ—tâ—â— ad Deum And the same Holy Writ teacheth vs that God is Truth Egâ— sum Via Varitas And can then man arriue to Truth by belieuing what is false It is a thing miserable Iohn 1â— for a Man to be a true Belieuer but a bad liuer It is more miserable to be an Heretike not belieuing rightly the Articles of Christian Fayth It is more then miserable to be so absorpt in misbeliefe as to consociate in Miscreancy with Mahumet and the Turkâ— But what it is to exceede and surpasse in atrocity of misbeliefe the very Mahumetans Saraâ—â—ns Turks cannot be expressed in Words and therefore a horrid and silent astonishment must be the Dialect or Tongue to proclaime it O my Natiue Countrey in which are bred many guilty of so high a Treason against their Creatourâ— How vnlike art thou to thy former selfe And how litle of France is now found in France Art thou weary and ashamed of thy former Vertue In ancient tymes thou wast able to equall yea to ouerstâ—ip other Nations in the profession of the Christian fayth which fayth is a supernaturall light giuen to man to fynâ— out the Eternall light Art thou then now so degenerated from this former purity in fayth as not only to Symbolize with Infidells but euen to exceeds them in their Infidelity But pardon me O you of the Reformed Religion suffer me to breath out my Griefe through these my laments and inconsolable Words since I cannot but grandement ressentir d'â—n crime si enorâ—ne haue a feeling and sensible touch of your so enormous a Crime But to turne my Pen to that which I haue voluntarily imposed vpon it and the rather since a discouery of Errours is here an establishment of the Truth I say I do vndertake in these ensuing leaues to manifest that in diuers points of fayth and practice thereof and other Collaterall accessions Mahumet and his Sect in their beliefe and execution of them do far lesse derogate from the Honour of the Christian fayth then your Grand-Maisters or most of you yet doe These my Comparisons touching the said Points differently belieued and practized by Mahumet and your Maysters I call so many Parallels as in the beginning of this Treatise I insinuated seing they consist in comparing balancing the said points as they are seuerally maintayned by Mahumet and by your Party The proofe whereof I draw from the Sentences deliuered by Mahumet or by such as haue written of the Mahumetan Religion compared with that which your Doctours haue leafâ— recorded in their owne Bookes The I. Parallel Betwene Mahumet and Henry the Eight King of England CHAP. II. NOw before I approach to compare Things together I will compare Persons together will make two Parallels The first Parallell shal be betwene Mahumet himselfe and Henry the Eight of that name king of England The second betweene Sergius and Luther the one inuenting first the Law of Mahumet the other stamping his Innouations in this our Age. All which men being originally Christians yea Catholiks by abandoning their former Religion did find darknes in Light whereas such as be either Infidells or Heretiks by imbracing the truth of fayth fynd light in darknes Now in the trutination of these mens liues actions I cannot say with the Apostle Spiritualibus (1) 1. Cor. â— spiritualia comparens but only Carnalibus carnalia viâ—ijs vitia To begin with Mahumet and Henry the eigh It is well that Mahumet and Henry liued not in the dayes of Plutarch the Philosopher For if they had he would perhaps haue paralleled them together not as among the Worthies of
shall the memory of the Actions of this baroarous King continue And heere may well take place that Sentence of Cicero Salamina shal be soouer forgotten before the shings done in Salamina be forgotten The 2. Parallell Betwene Sergius and Luther CHAP. III. I Will in this next place ballance Sergius and Luther togeather In discoursing whereof I will more fully spread enlarge my selfe that so the implety of Luther being in part layd open to the eye of others they may the more willingly be induced to haue a loathing and hatred of the Heresyes first in our Age ventilated by him For if the Conduite or Pipe be foule and muddy can the water which streames through it be cleare and sweet And to begin Sergius and Luther were the first Apostles so to stile them of their Religions The first of Mahumetisme or Turcisme the second of Lutheranisme or Hugenotisme They both as aboue is touched briefly were Monks leauing with breach of solemne Vow their Monasteries though in a different manner For Sergius through his miscariage was cast out of it But Luther voluntarily and therefore with greater impiety did relinquish his Monastery and thereupon yoaked himselfe with a professed Nunne so vshering his Vocation with the sinne of Sacrilegious Adultery Both of them secured their molitions had Attempts vnder the Wings and safegard of temporall Princes Sergius vnder Mahumet and Luther vnder the Duke of Saxony Both of them had for their Maister and Instructour in planting their seuerall Fayth the Deuill so as the words of our Sauiour might truly take place in either of their plantations Qui (1) Math. 11. seminauit ea est diabolus Sergius had him originally but not immediatly since humane respects of pleasure and the like were to him a forcible allectiue inuiting him to his after Apostasy But Luther had the honour and fauour forsooth to be instructed by the Deuill both originally and immediatly The (*) This disputation betweene Luther and the Deuill is confessed by Hospinian the Protectant in Hist Sacram. part altera fol. 131. As also by Manlius Luthers Scholler in loc com and by Morton in Apolog. Cathol part 1. l. 9. c. 21. Deuill by that meanes Catechizing this his Proselyte to abandon his Catholike Religion by telling him that by saying daily Masse he committed Idolatry To which and other of the Deuills arguments he yealded This his Conference with the Deuill is so certaine and vndoubted as that Luther himselfe as not being ashamed of enioying such a Maister very solemnly deliuereth it in these his owne Words It (2) Luther tom 7. Wittenberg anno 15â—8 de Missa â—ngulari fortuned that at a certaine tyme about Midnight I was suddenly awaked from sleepe then Sathan began this dispute with me saying Hearken right Reuerend Doctour Luther Thou knowest thou hast for the space of fifteene yeares celebrated priuate Masses euery day but now what saist thou if such Masses were horrible Idolatry Haec illo dicâ—ute The Deuill thus speaking did vse voce forti grani a strong and base Voyce I did burst forth into a sweate and my hart began to beate and tremble Thus Luther himselfe hereof and through force of this colluctation and dispute with the Deuill he renounced his Priesthood and instantly began to stamp from the same origin the rest of his Heresies but this auet vne impudence effrenêe trop audacicuse arrogance most shamlesly and bouldly Here then I demaund Who first denyed the doctrine of Priuate (1) Luth. de abrogandâ— Missa priuatu Masse and Priesthood The Deuill and Luther Who first denyed (2) So Sleydâ—n witnesseth of Luther l. 26. fol. 232. Pardons The Deuill Luther Who first denyed Papall (3) Luther in captiuit Babil tom 2. fol. 68. Iurisdiction and Monasticall (4) Luther de Votis Monain tom 2. Wittenberg lyfe The Deuill and Luther Who first denyed Foure (5) Luth. tam. 2. fol. 63. Sacraments The Deuill and Luther Finally who first denied Free-will (6) Luther de seruo arbitrio iâ— tom 2. fol. 424. Iustification by Works and seuerall Parts of Canonicall (7) Luther in praefat in Euist lacobi Scripture The Deuill Luther Since than the Deuill Luther were so intrinsicall and in ward friends and that Luther became so seruiceable an Achates to the Deuill as publikly to preach and maintaine whatsoeuer the Deuill did dictate vnto him I leaue to your owne iudgments my Countrymen of the Reformed Religion what hope you can haue of your soules Saluation in imbracing and belieuing the damnable doctrines first inuented by the Deuill and Luther in their afore mentioned solemne Conference But to returne Sergius and Luther did vnanimously contemne the ancient Fathers of Christ his Church that therby as prestiming the Errours of those Fathers they both vpon this ground with greater considency might vrge a Reformation of the supposed Errours in our Catholike Religion as is aboue said Sergius his dislike of the Fathers is discouered in the thirteenth Azoara aboue set downe Luther to omit many other vnworthy aspersions and reproaches cast vpon them by him thus writeth The Fathers (3) Lath tom 〈◊〉 Wiâ—â—onbâ—â—â—o 1991 〈◊〉 seruo arbiâ—rie 〈◊〉 â—â—â— of so many Ages or Centurios haue been wholy blynd and most vnskilfull in the Scriptures and haue erred during all their lyse tyme and except they were amended before they dyed they were not to be accounted Sainis nor belonged to the Church In which Censure Luther deliuereth his mynd in farre greater acerbity of speach then we find Sergius in writing the Alcoran to haue done To passe on Sergius and Luther did iointly write lasciuiously and â—ustâ—ully Sergius thus decreeth in his Alcoran Muheres (4) Azoara 8. quotrescunque placuerit duas sciâ—ces ant tres aut quaetuor ducite c. But is Luther any whit short to Sergius herein Read what followeth Si non (5) Luth. Jâ—â—â—n de Mâ—â—riâ—â—io vult Vxer aus non possit veniat Ancilla If the wyfe either will not or by impotency cannot let the mayd come in her roome He further teacheth That a Man may mary another woman if his owne Wyfe be fled from him And then vpon this ground Luther thus concludeth A man (6) Luth. tom â— Wiâ—â—an berg fol. â—â—â— may haue ten or more wises sâ—â—l from him and all yet liuing Luther further proceedeth thus teaching Polygamy (7) Luth. in Propofit de bigamia 〈◊〉 15â—8 propes â—2 65. â—â— is no more disanulled or abiegated then is the rest â—f Mayses Law And it is free as being neither commanded nor forbidden Thus far of Luthers doctrine agreeing with Sergius touching the firme of Carnalicy Now wheras Sergius and Luther aboue thus write only speculatiuely and by way of Instruction Yet here we find a differeÌ„ce betweene Sergius and Luther For touching the personall Incontinency of Sergius we find but litle or nothing written Whereas Luther as willing to incorportie his former
know how absurd this Sentence iâ— Yea out Aduers are so full of this sensuall blasphemy as that they are ready to presse with Iâ—â—iâ—â—an and Helâ—â—diâ—â— two old Heretiks branded therefore by the censure of the Primitiue Church that place of Scripture against the perseuerance of our B. Lady in her future Virginity Et non (11) Math 1. cogâ—â—scebaâ— cam donec c. Whos 's detorted and Hereticall Scholia of this place chiefly resting in the word donec is auoyded by other passages of (12) Vâ—â—â—â— â—â— Psalm 109. Math. 18. Math 5. Scripture wherein we find the said Particle donec The Bethsamites we (13) Regum 1. read were seuerely punished only for vnworthily behoulding of the Arke wherein the Tables of the Typicall Law were kept and reserued What Punishments what tortures what torments then are prepared for those who do by their enuenomed Pens and rasoâ—y tongues violate the inuiolate dignity of the Sacred Virgin within whose chast Wombe for the space of nyne Months the most Venerable Body of Christ was as I may say â—nchased of him I meane whose Aduent and Comming was shadowed in the Typicall Law and whose byrth did abrogate and cancell it O sacrilegious Impiety Now where the former Azoarâ—s in Mahumet auerrâ— that God did breath the Soule into the Virgin that â—he was more pâ—râ— and cleans then any mâ—n or womâ—â— incessâ—ntly stâ—â—â—ing to pleasâ— God Finally that she neuer committed any Act that was euill or proceeding of malice How dissonant this doctrine is from the doctrine of our Innouatours shall appeare from thâ— Opinion of some of them who will not affoard to her the title of being Blessed Yea they are not afraid to introduce euen her owne sonne an offence which surpasseth the nature of sinne â—o deny her to be Blessed According to this my Assertion we find Caluin himselfe to vige certaine words of Christ where we read that when vpon those words spoken by a Woman to our Sauiour Beatus (14) Luc. 11. venter â—uite portauit c. Our Lord answered Quimimo beaâ—i qui audiunt Verbum Dei sustodiunt iâ—â—ud This answere I say of our Lord Culuin (15) Caluin in Mâ—â—monia tortures and racks to depriue the B. Virgin of being euen â—o her sonnes iudgment Blessed O good God! Are they Christians who thus conuiâ—â—ate with their Sâ—tyticall Inuectiues the Mother of Christ Or hope they to find fauour with the Sauiour of the World who thuâ—â—eaâ—e a sunder the Moâ—our of her who is the Mother of the Sauiour of the World An Aduertisment of the Translatour ☞ Seing the Cardinall as not vnderstanding our English tongue could not produce the authority following therfore the Translatour hath thought good to insert it as being most pertineâ— to this matter 〈◊〉 Tâ—â—â— iâ— the 〈◊〉 â—â—onny an English Minister of great â—niâ—â—ency in his Treatise of Pacification feareth not to chargeous Blessed Lady I haue a horrour partly but to relate his Words with sourâ— mortall sinnes committed at one tyme for he sayth She did breake the first Comandement the fift â—he sixt and the nynth Commandement because â—he defended not her Sonne vpon the Câ—osse Would euer any Mahumetan speake that 〈◊〉 Thus far or rather to much of this distaâ—tfull subiect Only I refer to the Censure euen of your selues my Countrymen for I do not feare partiality in so cleare a point whether after you haue perâ—â—sect diligently all the Premisses you be perswaded that Mahumet or your Prime Maisters haue borne greater veneration and reuerence to the Mother of Christ our Redeemer yet before my Pen here cease let it turne it selfe particularly to thee O B. Virgin and by deceâ—ping some Panegyricks out of the ancienâ— Fathers and other Doctours deliuered vpon thee celebrate in part thy praiser Thou art then bothâ— (16) Gregory Nyssene Orat. â— de Natiuit Christi Mother and a Virgin Neither did thy Virginity take away thy Chilâ—byrth noâ— thy Childbiâ—◠〈◊〉 thy Virginity Only (17) Ierom. l. â— contra Pelag c. 2. Christ did open the closed gate of thy Virginâ—â—â—ombe which neuerthelesse euer continued soul. Thou art the (18) Procluâ— Constantin â—rat de Naâ—iuit Christi Temple of God â—hou art the Mansion of Heauen and earth Thou art the Winâ—â—our (19) Fulgentius serm de laud. B Virg. of Heauen because through thee God did send forth true light to all Ages Thou in tyme diâ—â—â— (20) Methodius orat in Hypag. This Father liued in the second age after Christ bring foreâ— him who was conâ—eâ—ued before all tyme. Thou art the (21) Methodius ibid. circumscription of him who cannot be circumscribed the comprehension of him who comprehendeth all things Thou (22) Proclus Constant. Homil. de Natiuit Christi art the shop wherein the two Natures are vnited the Bed-chamber (23) Proclus vbi suprd wherein the Word espoused human flesh or the Bridge by which God descended from heauen Thou art Higher (24) Athauasius in Euang de Beate Virgine then the Blessed of Heauen more honorable then the Cherubims more holy then the Seraphims more glorious then all the Hosts of Heauen Finally As Eua (25) â—â—euâ—us contrâ— Haeres circa â—â—â—dium was seduced that thereby the might fly from God So thou Mary art perswaded to obey God that so Mary being a Virgin might be an Aduocate for Eua a Virgin Since then most Holy â—â—rgin thou art an Aduocate pleade for me thy suppliant and Client who with all humble gratfulnesse do acknowledg thy seuerall corporall and spirituall Benefits bestowed allready vpon me Besiege the eares of thy B. Sonne with seruerous Prayer in my behalfe that during my peregrination here vpon earth and sayling in the Sea and waues of humane Misery my poore Soule may escape the Rocks and sands of mortall sinne making Heauen my Pole-starre and thy Sonne my Pilot that so after my troublesome voyage is ended I may arriue to the Hauen of interminable selicity there to enioy those Ioyes qua (26) 1. Cor. 2. oculus non vidit nec auris audiuit nec in cor bominis ascendit But to remember my selfe and to proceed to other Parallels or Comparatiues The 5. Parallell Concerning the Antiquity of Mahumetisme and Lutheranisme CHAP. VI. I Will in some ensuing Comparatiues insist in certaine Prerogatiues which may seeme to agree to Mahumetisme of which Prerogatiues Lutheranisme is wholy depriued and consequently inferiour therein to Mahumetisme I will not call these the Marks of the true Church since a false Church and such is the Church of Mahumet is in some sort and comparatiuely capable of them And thus though euery Religion or Church enioying them is not a true Religion for they are not absolutly conuerrible with a true Church notwithstanding that Church which wanteth them is doubtlesly a false Church or Religion The first then of these shal be Antiquity which is farre greater in Mahumetisme then in Lutheranisme For about (*) Cuspiâ—
that precept of our Lord Oportet (2) Luc. 18. semper orare non desinere Now in lieu of true and holy Prayer which is the Embassadour betweene God and Man treating for reconcilement to his diuine Maiesty or the very Pen wherwith Man cancelleth out his spirituall debts recorded in the Booke of God Iustice you Hugenots of France yea the very Women and Children among you can cry out Allons à la Presche à la Presche Let vs goe to the Sermon to the Sermon The which after you haue heard it being ordinarily but a virulent Inuectiue against the Church of Rome deliuered by an ignorant and malignant fellow Yf your Women I say can but repeate some Words of the Text they repute themselues to be learned and much conuersant in the holy Scriptures Poore Soules how is their Credulity abused And what punishment are your spirituall Maisters to vndergoe for their impoysoning of them with their pestiferous doctrines occasioned through their misunderstanding of Gods most holy Bible and giuing to them Liberty promiscuously and at their owne freedome to read the sacred Scriptures In regard of our Salique Law heere in France which excludeth Women from all supreme Soueraignty you know we haue a saying La Churone ne tombe pasâ—soubs la queâ—â—ouille The Crowne falleth not vpon the distaffe I cold wish this sentence might be extended also to Gods holy Written Word My meaning is that euery silly Woman who is sitter rather for a distaffe to span or with the nedle to pricke a cloath should be restrayned from their priuate reading of the Scriptures from whence through their falsly vnderstanding of it they sucke their Soules poyson their iudgments resembling vnproportioned Instruments not sorting to worke vpon any curious Matter But to returne backe Therefore touching Prayer my Countrimen so little vsed by you and your greedines of hearing an illiterate Companion to spit out nothing but declamatory Philippicks in the Pulpit sacrilegiously to detort Gods holy Word I may iustly conclude That the greatest part it not all of the practize of your Religion resteth in your eares the least in your tongue as most of your Mortification lyeth in casting vp the white of your Byes The 11. Parallell Touching the Proceedings of the Turks against Christians and of the Protestants against other Protestants and Catholiks CHAP. XII THe next Comparatiue hath reference to the Proceeding of the Turks against Christians and of Protestants against other Protestants against Catholiks True it is that Mahumet did put to (*) Cusanus vbi sub à Semptemâ—â—str alij death such Christians through most wicked cruelty in Arabia and other bordering Countries thereto who would not imbrace his Religion and also most sacrilegiously killed diuers holy Hermites and others at the first plantation of Mahumetisme Now the better to obserue the Comparison heere made let vs looke into the comporement of our prime Ghospellers some of our Euangelicall Princes But in discoursing of this subiect let vs ascend by degrees and first obserue in part the cariage of Protestant Writers euen against other Protestant writers I will not here insist in their dissentions in Fayth as partly aboue layed open but I will rest only in their outward proceeding among themseluer First then they brand one another with the name of being Heretiks Thus for some tast hereof we reade that Luther vomiteth out these words against the Swinglians and Sacramentaries We (1) Luther contra artic Louamens thes 27 tom 2. Wittenb fol â—â—3 in earnest condemne the Swinglians and Sacramentaries to be Heretiks estranged from the Church of God Which charitable Censure the Tygurine Deuines all Swinglians and Caluinists do thus kindly retaliate Luther termeth vs (2) Tyzurini tractâ—â—contra suprâ—mâ—m Luthert Confess â—ag â—1 Condemnat ans execrabâ—lem Sectam c. Acobdemned and execrable Sect but let him beware that he doth not discouer himselfe to be an Arch-Heretike since he will not nor can brooke to haue any society with the Confessours of Christ And according hereto Swinglius thus sayth of Luther En vt (3) Swinglius iâ— tom â— respoâ—s ad confess Luthâ—â—iâ—â— fol. â—78 totum istum hommem Sathan occupare â—â—netur Behould how Sathan endeauoreth wholy to possesse this Man To proceed Our Euangelists do prohibit the sale and reading of ech others Bookes as Hospinian (4) Hospinian in histor Sacramentepart altera fol. 39â— the Protestant confesseth Yea they approue (5) Hospinian vbi suprà Articles of Visitation and enquiry of ech others Aduersaries though all call themselues by the name of Protestants And which is more they commit 6 one another to prison and restraine the giuing 7 common entertainment due to trauaillers and strangers And which is yet more They enter into open Armes among themselues as the foresaid Hospinian (8) Hospinian vbi suprà fol. 195. 197. recordeth But now it is no lessâ— strange to obserue how ready and prompt those of the Reformed Religion haue been in raysing seditious tumults and entring into open hostility against their Soueraigne Catholike Princes The former Proceedings of this kind in Scotland the Lomcountries Germany Bohemia Denmarke c. do proclaime the outrage ousnesse of them to the whole World Therefore pretermitting them I wil infist in briefly displaying as most pertinent to vs the insurrections and rebellions heere in my owne Country of France and all originally for Matter of Religion Thus shall my Pen reueale but with intention to preuent the like hereafter the scars of my owne noble Country as the Surgeon makes a deep and rough incision in his Patients Wounds thereby to cure them First then it is ourr euident that out Country of France hath been infested with Ciuill Warrs begun by them of the Reformed Religion for the maintenance of their said Religion during the full space of forty yeares and more vntill Henry the fourth our late King the very Prototypon of a valiant and most worthy Monarch became Catholike for answearably hereto Osiander (9) Osiander Epit. Cent. 10. pag. 688. 804. relateth that the French Protestants vnder shew of exhibiting a Confession of their Fayth came armed vnto the Kings Pallace That Ciuill Warrs for Religion were renewed and that the Constable of France being the Kings Generall was slaine and vpon his death the Kings Brother entred into his place In like sort Crispinus thus writeth After (10) Crespinus de stat Eccles diuers messages sent to the Protestant Princes from the King but all in vaine the Warrs had a second beginning and the Prince of Condy rose vp in armes vnder whose solemne Protestation these words were subscribed Deo victricibus armis Another Protestant (11) In the history of France written by Ioan Serres writer relateth thus The Protestants grow earnest and in all places where they are of Power they take reuenge of Churches Images Priests and Religions Howses In like manner Fayus (12) Antonius Fayus
de vita obitu Clarissimi Viri Theodori Bezae the Protestant recordeth the battaile of Druce and sayth that Bezâ— was there present euen armed with weapons encoraging the souldiers to fight for the defence of their Religion We further may reade how it is registred that the (13) In the History of France written by Iohn de Serres Protestants of France treated touching peace partly as humble subiects partly as armed men lyke to such who beg an Almes with their naked swords in their Hands Now to shew who were the Battefeu's in all these Rebellions and Insurrections I will produce the Words of the French Ministers themselues who in their Assembly did see forth certaine Canons printed at Berna Anno 1572. where we thus read in the third Canon In euery Citty all shall sweare that they and their Posterity shall not violate but obserue the Points following Canon 40. Vntill it shall please God in whose hands are the Harts of Kings to change the hart of the French Tyrant c. In the meane time let euery Citty chuse an ancient Magistrate to gouerne them as wel in warre as in peace c. Let all Captaines and Leaders neuer lay downe their weapons as long as they shall see their Aduersaries to persecute the doctrine of Saluation c. And yet further If God shall vouchsafe to raise another Prince to take reuenge of our Aduersaries Sinnes and to deliuer his People they are then to subiect themselues to that Prince as to another Cyrus sent to them from God c. Thus we see how our French Ministers do indoctrinate their Proselytes in the mystery of Rebellion and Treason against their lawfull and naturall Princes and this only in maintenance of their innouations in Fayth first disseminated by Luther and his Schollers But here let me vse an introuersion and reflex vpon my owne Country How much then O France art thou departed from thy selfe In former times our owne forces vnited with a true coniunction of mynds made vs not only formidable to other Nations but also aduanced our state to that largenes of Empire which at this day it enioyeth But since your Gospell My Countrimen first got on wing what secret molitions what proditious what euisceration and disbowelling of your owne deare Country hath this viperous brood of your Reformed Religion attempted But I will stay my selfe in discoursing of my owne Country any further I am loath to be offensiue to neighboring Princes either aliue or dead Neuerthelesse before I end this Parallel I cannot but in few words touch vpon one Act of immanity perpetrated by Elizabeth heretofore Queene of England vpon the Queene of Scots Mother to Iames at this present King of England a peacefull mercifull and learned Prince This foresaid Queene to whom Nature and Fortune had contributed much but Grace and Vertue nothing This English Semiramis a fitting branch of such a Stemme exercized an vnheard vnhumanesse and ferocity by putting to cruell death the forsaid most worthy Catholike Princesse who in her youth was maried to our Prince Dolphine of France Concerning whom only Vertue and Doscent came in not to plead for for that must not be admitted but to accuse her In which most barbarous Act a Woman did butcher a Woman The Regnant her next Successour The annointed Gods annointed finally a Queene a Queene But as vn willing to soule my Pen any further in this most dishonorable subiect I will passe to the next Paralleâ—â— Only I here referre the Reader to obserue the cruell barbarous proceedings of Miâ—humet against Christians and of those of the reformed Religion against their owne Brâ—thren against their Catholike Princes as also against their Catholike Neighbours which done I hope it will appeare that our New Ghospellers though perhaps they do not fully equall Mahumet in immanity and cruelty yet are not many degrees short to him therein And heere I would not be reputed to be of that seuere iudgment as to charge all the French Protestants with disloyall minds against their Catholike Princes No God forbid For I do hould diuers of them trusty and faythfull though not for such acknowledged by all other Catholiks So many counterfeite Iewells make the true suspected The 12. Parallel Whether Mahumetisme or Lutheranisme more inclines their Belieuers to Vice and Sinne CHAP. XIII IN this place I will compare the doctrine of Mahumet with the doctrine of Luther and his Ospring And so see whether of them stand more changeable in lesning of Vice and sinne as not reputing it hurtfull to mans Saluation To begin then with Mahumet We find him as aboue I haue shewed thus to teach in his Alcoran Vâ—ores quotiescunque (1) Azoera 8. placuerit duas scilicet tres aut quatuor ducite Et cum contingerit eaâ— non diligere vnam pro alia mutare licet Take as many wiues as you will either two or three or foure And if it happen that any of them you shall not loue it is lawfull to change her for another Wherein Mahumet I freely confesse warranteth the perpetrating of sinne though he might make a shew though falsly of securing this his wicked Position by his owne vnlawfull doctrine of Polygamy to which doctrine Brentius the Protestant affoardeth great liberty as elswhere is made manifest The like lustfull doctrine Mahumet teacheth in another passage of his Alcoran saying Omnes (2) Azoare 43. mulieres iua manui per emptienem suppositas amitaetuae materieraeque filias omnes item bonas mulieres tibi volenti gratis succumbere captentes licitas constituimus We ordaine that it shall be lawfull for thee to lye with all such bond slaue women which thou shalt redeeme by bying also it shal be lawfull for thee to haue the vse of the body of the daughters of thy Aunts either by the Fathers syde or the Mother syde yea of all sayre Women which couer to prostitute themselues to thee willingly These two are the two chiefest passages in the Alcoran for the patronizing of sinne Now let vs looke into the doctrine of our New Gospellers obserue how they teach that Sinne as if it were but an intentionall Notion of the Mynd is in no sort preiudiciall to the Soule First then Luther doth thus strangely oracle in defence of sinne As (3) Luther 〈◊〉 loc com class 5. pag. 27. nothing doth iustify but fayth so nothing sinneth but vnbeliefe Againe A Christian (4) Luther tom 2. Wittenb de Captiuit Babilon fol. 74. or baptized Man is so rich as that he cannot loose his Saluation by any Sinne how great soeuer vnlesse he will not belieue And Luther yet more No (5) Luth. in sermonibus worke is disallowed or condemned by God except the Authour thereof be disallowed According to which most licentious doctrine Beza thus writeth Dauid (6) Beza in respons ad Act. colloq Montisbelgâ— pag. 44. 48. by his adultery and neurther did not loose the Holy Ghost and
hostile manner the authority of Gods Vniuersall Church teaching that it hath wholy erred in doctrine for the space of sixteene hundred yeares as may be gathered by his and their charging of all the Fathers since the Apostles dayes with superstition and Errours as aboue we haue shewed Mahumet first contemned the Authority of the Church but for six hundred yeares at the most Is not then Luthers sinne far greater and are not his punishments to be proportionably more intollerable therfore Againe certaine it is that such men who haue receaued from God greater meanes of finding out the true Religion if so they neglect contemne those Meanes do stand in a far higher degree of Gods indignation and wrath then others doe to whom the like meanes of searching the Truth haue not beene afforded Well then not only in seuerall ages before Luthers bursting out but euen after his appearing God hath vouchsafed to worke many most stupendious miracles in confirmation of ouâ— Catholiâ—e Religion Witnesses hereof to omit former Ages (1) Sâ—o this point confessed of former ages by the Centuristâ— Cent. â— c. 11. Cent. â—0 c. 13. Berâ—ard in Visa Malachiae See Also the History of Mathew Paris printed at Tyguro 1589 touching the great Miracles of S. Francis are the Miracles exhibited at Loreto in Italy and but the last day at Sichem in the Low Countryes in the Prouince of Brabant The truth of which Miracles done in both those two places Impudency it selfe hath not the forehead to deny Which Miracles haue no doubt come to the eares of our Euangelicall men according to the difference of the tymes wherein they were wrought And yet the Consideration of these Miracles though often exhibited in proofe of our Catholike Religion is so far from winning ground vpon our Aduersaries iudgments therein as that the Lutheraâ—â— acknowledging them as truly done commonly stile them Antichristian (2) Osiander Cent. 10.11 sequentib Wonders and lying signes as also prestigious (3) Peter Martyr l. contra Gardiâ—â—â—um sleights of the Deuill Now I say the report of these Miracles as being wrought here at home were neuer made knowne to the Turks through the great distermination of Countries And if they had come to the intelligence of the Turks in all likelyhood they would haue wrought more efficaciously for lesse they cold not with them then they haue done with Luther and his Sectaries So as perhaps that saying of our Lord with reference to the Turks and our New Euangelists might here haue been iustifyed If in (4) Luc. c. 10. Tyre and Sidon had been wrought the Miracles which haue been wrought in you they had done pennance in sackcloath and ashes long agoe From hence then I conclude that Luther and his Sectaries as contemning all such true Miracles stand far more culpable for such their neglect of them and consequently are with greater seuerity to be punished then the Turks who had no perfect Notion of the said true signes and astonishing Effects they being of that force for proofe of what they were wrought as that we may say of them in the words of the Prophet Dauid Mirabilia (5) Psal 91. tua credibilia facta sunt nimis And thus farre of the Parallels betweene Mahumetisme and Lutheranisme where we euidently discerne euen by force of all true Iudgment and strength of Reason that seuerall chiefe Persons of Luthers Religion haue been far more wicked at lest as wicked in their deportment then the first broachers of Turcisme haue been And that many doctrines ventilated and introduced first by Luther and his false Coapostles are more pernicious in their owne Nature and more exiciall to the Belieuers then are the different doctrines and Positions to them maintayned by Mahumet and the Turks That Mahumetisme or the Turkish Religion is first most foolish or ridiculous Secondly that it warranteth all sensuality and vnlawfull Pleasures Lastly that it is most horrid blasphemous and damnable CHAP. XXII TRue it is that Protestancy or Hugenotisme seemes to stand in a higher degree more chargeable and iniustifiable in the Points aboue paralleled then Mahumetisme doth Neuerthelesse my proiect in discoursing of the said Comparatiues is to lay open the deformity of Lutheranisme or Hugenotisme and not in any sort to aduance a good opinion to be had of Mahumetisme For although this later be in some points lesse Euill yet followeth it not that therefore it is in any sort Good since there is a great disparity or difference betweens a Positiue and reall Good and a tesser degree of Euill Now therefore for feare that men should in any fort worthily conceaue of Mahumetisme I haue thought good to reserue this Chapter for the preuenting of such a spirirituall Mischiefe wherein the Vglines of Mahumetisme shall summarily and briesly be dismanteled and laid naked And for the more perspicuous and methodicill accomplishment of this my designe I will reduce what heere followeth to these seuerall Heads First I will insist in the fabulous ridiculouâ— fooleries which Mahumet and the Turks do maintaine as true Secondly I wil shâ—w that Mahumetisme in doctrine principally tendeth to the patronizing of Lust sensuality which Mahumet tastes to be no sinne Lastly and chiefly I will lay open how Mahumet and the Turks greatest atrocity and blaesphemy consists in the deniall of the most Blessed Trinity and of Mans Redemption by Christ Iesus To begin with the first branch and to gather but dispersedly here and there First then we (1) Cuspin in Mahumeto pag. 514 Thenet Cosmographia l. â— c. 3 Codrenus Chronograph Zonaras read that the spirit of God did descend vpon Mahumet in the forme of a Doue dictating vnto him what to write in his Alcoran The which doctrine while it was promulgated a fierce and vntamed Bull did run to Mahumet prostrating himselfe before his knees and kissing and sicking his Hand The Mahumetans further report that the Angell Gabriell accompained with seauenty thousand Angells so prodigious is this fiction desceÌ„ded from Heauen to visit Mahumet being then but foure yeares of Age mouing the minds of men to giue Credit to that which Mahumet should after teach touching his doctrine and Religion In like manner Mahumet thus writeth in his Alcoran Emina (2) Azoara â—0 mater Mahumetis testabatur filium Mahumetum nec in vterâ— nec in parto vllum sibi dolorem fecisse Emina the Mother of Mahumet did witnes that her sonne Mahumet caused no griefe to her remayning either in her wombe or at his byrth See here how this ambitious Impostour emulous of our Sauiours Honour thought good to ennoble himselfe the more partly by prestigious forgeries partly by force to assume to himselfe the like credit and dignity in some of these former relations which we find the holy Scriptures the authority of the Church of God do ascribe and giue to our Sauiour Iesus Christ. But to proceede Mahumet further teacheth that Christ in the New Testament
but only Is in respect of its Nature in that it Is not And in regard hereof as hauing no Efficient but only a deficient Cause it proceedeth not from God who (1) Gâ—â—â—s 1. made all things For Gods Word was Gods hand wherewith he created the whole World From this ground then it resulteth that Euery Heresy is in it selfe false and not true according to that Principle in Schoole diuinity Falsuns (2) S. Thomas part 1 quaest 17. est id quod non est apprehendere Vt esse quod est Non esse That is false which is not to be apprehended as it is a thing but as it is not And againe Verum (3) S Thomas vhi suprà Durandus l. 1. distinct 80. quaest 6. non potest apprehendi nisi apprehendatur sub ratione Emis Truth cannot be apprehended but as it is apprehended as a thing which hath a Reall Being Now from all this the ineuitable in erence is that euery Heresy as being a Priuation resting only in the deniall of what is true is therefore false and proceedeth not from God who is Truth it selfe Ego sum (4) Ioan. 14. Veritas And though perhaps some Heresyes may be deliuered in Positiue termes yet they are buâ— Negatiue affirmatiues as I may call them since potentially they euer include the deniall of some affirmatiue Truth To come to the Second Point which is to shew the Atrocity of Heresy both from Gods Holy Word as also from the learned Monuments of the ancient Fathers from both which it appeareth that Heresy and mans eternall felicity cannot stand togeather but that Euery Heretick in that he is an Heretike is subiect and obnoxious to sempiternall damnation O then My Brethren of France why will you by imbracing of Heresyes euen espouse your Soules to Hell since by force of your Creation that which is the Circumference to your Bodies Heauen I meane ought to be the Center to your Soules First then may occurre that Sentence or rather commination of the Apostle Haereticum bominem (5) Ad Titum 3. post vnam alteram correptionem deuita sciens quia subuersus est qui eiusmodi est delinquit cum sit proprio iualicio condemnatus A man that is an Heretike after the first and second admonition auoyd knowing that he who it such is subuerted and sinneth being condemned by his owne iudgment Thus the Apostle precludeth the Gate of Saluation from all Heretiks Againe we find the same Apostle thus to preach to the Galathians The (6) ad Gol. 8. works of the flesh be manifest which are Fornication Vncloanes Sects c. They which do such things shall not obtaine the kingdome of God Now if Sects in profession of fayth do exclude man from Heauen much more then Heresies as being in their owne Nature more pernicious and exitiall to the Soule exclude man from Heauen Hence therefore it is that S. Paul speaking of certaine Heretiks sayth Quidam (7) 1. Timoth. c. 1. circa fidem naufragauerunt Certaine men haue suffered ship wrack touching fayth meaning thereby that through their maintayning of Heresies repugnant to the true fayth of Christ they were not to arriue to the Hauen and Port of Saluation To descend to the Fathers They are most luxuriant in this subiect but I will content my selfe at this tyme by retayling some few of their Authorities S Cyprian thus writeth Cum Dominus (8) Cyprian l. 1. Epist 6. ad â—â—lagnum noster Iesus Christus c. Where our Lord Iesus Christ did testify in the Gospell that those were his Enemyes who were not with him He noted not any one Heresy but manifestly sheweth that all Heretiks whosoeuer are his Enemies saying He that is not with me is against me and he that doth not gather with me disperseth S. Ambrose sayth Negat (9) Ambros l. 6. in Luc. c. 9. Christum qui non omnia quae Christi sunt confitetur He disclaymeth from Christ who doth not confesse and hould all the points of fayth concerning Christ S. Austin Imagine (10) Auâ—â— l. 4. contra Donatist c. 8. a man be chast continent ministring hospitality to the poore and needy c. Yet it he be an Heretike no man doubteth but in this alone that he is an Heretike he shall not possesse the kingdome of God I wil pretermit many other Fathers to auoyd prolixity and will conclude with Fulgentius who thus pronounceth of Heretikes Firmissimè (11) Fulgent l. de side ad Petrum c. 38. 39. tone c. Belieue firmly wauer not that not only Pagans but also Iewes Heretiks and Schismatiks who dye out of the Church are to goe to euerlasting and inextinguishble fyre Thus you of the Reformed Religion do see in what dreadfull manner both the Holy Scriptures as also the ancient and learned Fathers do thunder out their threats against Heretiks depriuing them of the hope of Eternall Saluation and mancipating them to the interminable Horrible torments of Hell Now I will come to the third and last poinâ— to wit to demonstrate and make cleare that those Opinions which hereafter I am to recite in this discourse truly and deseâ—uedly were condemned for Heresyes by the Doctors of the Primitiue Church and now of new are entertayned and imbraced by Luther Swinglius Caeluiâ— c. and your selues For the proofe of so illustrious a Verity I will vse seuerall Media of which the first shal be this Vincentius Lyâ—mensis Iâ—eneâ—â— Ierome Epiphanius Philastrius Austin Theodoret and others most eminent and Learned Watchmen of Christs Church according to that of the Apostle Christ hath (12) Ephes 4. placed in his Church Pastours and Doctours to the consummation of Saints c. These former Fathers I say by seuerall wayes of writing much laboured and toyled to condemne and record for acknowledged Heresies these ensuing Positions in which their different courses they alwayes had their Eyes fixed vpon the conformity of the Heauenly Fayth first planted by the Apostles so the Celestiall Orbs are euer changing their places but neuer change their Center Now we reade not that any other ancient Orthodox all Fathers either in those ages or in the Ages succeeding reprehended these Fathers for their ranging the said Opinions in the Caralogue of Heresie Therfore it followeth that the whole Church of God did conspire and agree with the said Fathers in such their proceeding For if other Orthodox all Writers either of the then present times or of subsequent ages had disliked the Condemnation of the said Opinions they would instantly haue sharpened their Pennes against the registring of the said Opinions as we find the succeeding Fathers did write against the confessed Errours of Origen Tertullian and S. Cyprian Secondly Vincentius Lyrinensis Irenaeus the rest aboue specified were most literate and most godly religious men Can any man then of a cleare iudgment be perswaded that through Ignorance they could mistake true doctrine
The deniall of the Epistle to the Hebrews was anciently condemned by Philastrius (4) Haeres â—â— Which Epistle is in like sort reiected at this present by many Lutherans as is shewed aboue in the former Treatise Identity 57. The deniall of the Apocalypâ— by the Heretiks Alogiani was condemned by S. Austin (5) Aust de Haer. Haeresâ— 30. and Epiphanius (6) Epiphan Haeres 3â— The same booke is not accounted Canonicall by Luther and some other Lutherans as may appeare in the former discourse Identity 58. The obiecting in respect of the Sacrament the grosse and Carnall â—ating of humane flesh the which Obiection the Sacramentaries make at this present was condemned by Iustinus (7) Iustinus in colloq cuâ— Triphone Martyr Tertullian (8) Tertull. in Apologâ—â— c. 7. Origen (9) Origen l. â—â— contra Câ—lsum Eusebius (10) Eusebius Histor l. 5. cap. 1. Prudentius (11) Prudentius in Hyâ—â—no oe S. Lâ—â—rentio and others Identity 59. Appearing Innouation without comming out from of an Elder Society was condemned in the ancient Heretikes by Vincentius (12) Vincent aduers Haer. c. â— c. â—â— 34. Lyrinensis S. (13) Aug. l. 3. de Baptism contra Donat. Austin and S. (14) Ierom. contra Luâ—â—â— in fine Ierome And yet the Lutherans though late appearing cannot proue that they came out touching doctrine from any elder Society Identity 60. Lastly which heere I will alledg The obiecting of many Parts of our Christian Religion to be taken from the Gâ—â—ills the which Kempâ—â—tius (15) Kempâ—â—tius in Exaâ—â— Conâ— Tridpâ—rt 3. pag. â—â— 8â— and Repâ—â—idâ—s an English (16) In his booke de Romen Eccles Idolas pa. 10â— 24â— â—â—â— c. Writer do obiect against vs Catholiks is condemned by S. Austin (17) S. Austin condemneth this in the Manichees contra Faust Maniech l. â—0 〈◊〉 â—â— and de Ciuitate Dei l. 10. c. 19. and Epist 49. Tertullian (18) Tertull. l. de Praescripâ— cap. 40. S. Ierome (19) Ierom. l. â— contra Iouin post medium and Origen (20) Origen l. â— contra Celsum ante medium Loe here My Countrimen I haue presented to your eye a large Glasse to behould your fayth in made of threescore Protestanticall Points formees sur le moul des anciens Heretiques wrought vpon the Anuise of the old Heretiks and condemned for Heresies by the Church of Christ in those dayes What can you say hereto Will you vrge that howsoeuer this be yet this proueth your Religion to be ancient Yf any of you be of such transparency of iudgment as thus to reply let him remember that as these his doctrines were ancient so also that they were anciently condemned And we ought to haue as great a loathing of ancient Heresies as of but yesterdayes Nouellismes Secondly we are to obserue that Protestancy was not nâ—re in being in its full Orbe in those dayes Because only this or that point thereof was houlden by this or that Anonymus or obscure Fellow Whereas now all the former Points aboue rehearsed are become as it were so many seuâ—rall Ingredients of all which the Compâ—and of your Reformed Religion is made And the men belieuing in those firster dayes the said Points were in compare of the worth and celsitude of the Fathers condemning them but as Bow thrubs 〈◊〉 to be moden vpon by euery onâ— in respect of 〈◊〉 high Cediâ—â—â— of 〈◊〉 Well heere I am to acquainâ— yet that some of our more learned Aduersaries who are not a litle moued through the great scandall risen against them for their owne knowne Opinions so condemned by the Primitiue Church haue therefore not as in clearing of themselues which they cannot but by way of recrimination endeauored to returne the like vpon vs thinking insufficient honour if they can be able but to leaue things perplexed and doubtfull They hearing themselus herein like to that man who in a Duellismâ— or single Combat doth not so much expect to get an absolute Victory ouer his Enemy but holds it glory inough if he can come off with giuing as many and as dangerous wounds as himselfe receaued O Weaknes of iudgment since Truth consisteth in a fâ—â—â—e establishment of it selfe and not in a seeming redargution of the Contrary Doctrine According to this Method some of our Aduersaries haue pretended that many of our now Catholike Opinions were in like manner condemned by the ancient Fathers of the Primitiue Church I will particularly insist in the writings of one Willettâ—s a Protestant of England making choice of some few of his Instances of this nature thereby to shew the impostâ—â—â— peâ—sidy and want of all Ingenuity and vprightâ—es in such his proceedings This Authour then in hiâ— booke catiâ—â—led Intrastylâ—n Papismâ— giueth an example of a Woman saying Harcellina the companion of Carpocrates was noted of Heresy in that the vsed worship to the Images of Iesus and of Paul as S. (20) August Haeref 7. Augustine witnesseth I answere that this Authour vseth fraud herein For S Austins words are Colebat Imagines Iesu Pauliâ— Homeri Pythagorae adorando incensumque ponendo She did worship the Images of Iesus of Paul of Homer and Pythagoras and she offered incense vnto them Which point Epiphanius further exployneth saying of this Carpâ—crates and his followers Insuper (21) Epiphan Haeref 27. Philosopheâ—â—â— quorundam c. They placed the Image of Iesus with the Images of the Philosophers Pithagoras Aristotle c. and did afterwards keepe the â—â—tes of the Pagans Now what is this to vs Catholiks Do we worship the Images of the Philosophers Or do we obserue the rytes of the Pagans Or do we offer incense to any Image He secondly produceth the Heretiks called Heraclionitae who he sayth after a new custome purged and redeemed those that were dead by annointing their bodies with Oyle and Balme S. Austin (22) Haeref 1â— witnesseth also this Now how impertinently is this obiected against vs S. Austins words are these Feruntur suos morieutes nouo tuedo redimere id est pet Oleum belsamum aquam inuocationes quas Haeâ—â—aicis verbis dicunt super capita eoâ—um c. But we Catholiks do neither annoint nor baptise the dead neither do we pray by vsing such Innocations ouer the heads of the dead such strange detortion of S. Austins words is here vsed Thirdly he insimulates the Catholiks 〈◊〉 the Heresies of the Taâ—â—ani who sayth he did condemne Mariage and accounted it no better then Fornication and did not receaue any married Persons in suorum numerum into their number S. Austin (24) Austin so witnesseth Haeres 24. How can this touch vs For we do not equall Mariage with Fornication We know all our Ancestours were maried and we teach that Mariage is a Sacrament Fourthly he sayth The Pepusiani allow Women to be Priests In like manner the Papists do suffer their Women to conferre Baptisme Austin witnesseth this of the