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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36913	Luthers 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.	Du Perron, Jacques Davy, 1556-1618.; N. N. P.	1642 (1642)	Wing D2638; ESTC R480	118,976	240

(15) Cyprian lib. do Vnita te Ecclesiae Adulterari non potest sponsa Christi incorrūpta est pudica Now with this I referre you to the perusall of this discourse wherein I do apply to the diseases of your soule Paracelsian Physick as I may say since the Ingredients thereof will either perhaps presently cure you or presently dispatch you for vpon your reading and serious pondering of it it may be you will shake of your present fayth of Hugenotisme or els which God preuent wil be more corroborated in Mahumetisme so precipitating your selues into the infernall Abysme of miscreancy and Infidelity Ia. Card. Peron Of the Method houlden in this Treatise CHAP. II. THe prescribed Method which I intend to take in these ensuing leaues is first to exemplify in many particular Articles of Beliefe wherein Mahumet and the Turks do agree with Luther and the Lutherans concerning which I am to prefixe this Caution To wit that as by Luther and the word Lutheran I vnderstand also the Swinglians and the Caluinists though I grant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and abusiue seing they all originally were begot by Luther though now through tract or tyme they be branched forth into seuerall distinct families So in like manner I take these words following promiscuously I meane Mahumet Sergius the Mahumetaus the Saracens the Turks Mahumetisme Saracen●sme and Turcisme all comprehending one and the same Religion first sprung by Mahumet and Sergius and only varying in appellation through diuersity of Places Tymes Well then to proceed This Agreements of Mahumetisme and Luthera●isme I call Symbolisme This Word Symbolisme is taken from naturall Philosophy where it is peculiarly applyed to the agreements of seuerall Elements in seuerall qualities Thus the Ayre for example in its heate Sy●holizeth and agreeth with the fire in its moysture with the Water After I haue displayed fourty Points most of them Articles of fayth and the rest necessary Circumstances attending the Turkish and Lutheran Religion wherein these two Religions do conspire and agree I then in the second Part of this Treatise do particularize twenty Points of fayth and inferences or deductions from thence in which I compare the Lutherans with the Mahumetans or Turks wherein it is made euident that the Positions and Articles of the Lutherans and their answerable practise of them are at least equall if not more wicked and lesse iustifiable by force of all Reason then the contrary Tenets of the Mahumetans and Turks These my librations and waighings of these seuerall Points I terme Parallels because I compare togeather the said Points or Articles as seuerally maintained by them as also I compare togeather the seuerall first Inuentours of Mahumetisme and Lutheranisme After the end of both these two Parts of this Treatise I subnect as an Appendix a Discourse which may serue as a Second Glasse to you of the Reformed Religion wherin you may behould threescore of your owne Positions or dogmaticall Points of faith and other Accessories thereof to haue been wholy condemned for Heresies by the ancient Fathers of Christs Primitiue Church and the maintayners of them to haue been ●●anded and anathematized for cursed Heretiks These wicked Positions I call in this place so many Identitio●● seing they are the same erroneous doctrines without any variation heretofore exploded for old Heresies and now imbraced of new and reuiued by our Sectmaisters of these dayes Now by all these seuerall Passages of this litle Work we may obserue that although the true Church of Christ hath been forced to be embroyled with Mahumetisme and antiently condemned Heresies yet she neuer partaked with Mahumetisme or the said Heresies in any one point of their Wicked Paradoxes no more then Eternity though it co-existeth with the tyme past and the tyme future is neither the tyme past nor the Tyme future Thus much touching the method by me holden Only I end with this premonition once for all That whereas I do mention by way of Reprouall often the words Protestancy and Protestant in this discourse and Appendix my meaning is that therby I vnderstand and take Protestancy only for such points of fayth which the more earnest violent and fiery Protestants and Calainists maintayne this their doctrine being the same with Hugenotisme and the belieuers of it the same with you Hugenots not extending these two former words to such Articles of fayth or to the Professours therof which the more learned graue and sober Protestants do hould and belieue The Particular Passages of the Alcoran alledged in this Treatise according to the Order as they do occurre in this Booke Of which Passages diuers are seuerall tymes vpon seuerall occasions repeated and urged And heere we are to note that the different Passages of the Alcoran are distinguished as by so many Sections or Paragraphs by the word Azoara 1.2.3 c. CHAP. III. Azoara 5. DEus pius misericors priùs Testamentum Vetus videlicet legem Moysis Psalterium demceps Euangelium rectas Vias hominibus tradidit Azoara 13. Increduli minime Deum videlicet absque Filio Spiritu Sancto adorantes cum postulantur praeceptis à Deo positis suoque legate Mahumeti fidem adhibere Aiunt se nolle quicquam mutari nisi quod Patres imitati sunt Quibus tamen fit Obiectio Vtrum Patres semper non nisi rectam sidem tenuerunt Azoara 1. Sciendum est geueraliter quoniam omnis rectè ●iuens benique gestor Iudaeus seu Christianus seu l●ge sua relicta in aliam tendens Omnis scilicet Deum adorans indubitanter diuinum amorem assequetur Azoara 61.62 seqq Per Ventos inflantes Nubes Naues aequore currentes Angelos Nuncios per montem Synai domum superné aedificatam per stellam respertinam per stellas retrogradas combustas per noctem auroram iuro quod non sum Daemoniacus aut Magus sed Dei Opermi nuncius qui nihil erre nihil ex proprio velle loquor nisi tantùm quod est mihi diumitus mandatum Azoara 12. Increduli sunt qui lesum silium Mariae Deum esse dicunt cum ipse Dominus dicat In Dominum Deum meum vestrum credite Azoara 19. Confundat Deus Christianos qui Mariae filium loco Dei venerantur cùm ipsis praeceptum sit non nisi vnum Deum venerari Azoara 12. 20. Iudaei Mariae blasphemiam immoderatam contumeliam inferunt dum eius filium Christum Dei nuncium se interemisse perhibē Eum enim nequ●quam sed alterum ei similem interfecerunt quia Deus incomprehensibilis sapiens cum ad se migrare fecit Azoara 27.28 Deus est substantia necessario existens cui impossibile est vt naturam aliunde natuetur Azoara 4.9 53. Constanter dic illis Christianis Deum vnum esse necessariò omnibus qui nec genuit nec generatus est nec habet quicquam simile Azoara 13. O Iesis fili Mariae tu persuades hominibus

all their Mahumetan fayth Secondly the Alcoran necessarily implyeth that God is not the Authour of sinne and this in seuerall passages thereof For example In one of the Azoara's Mahume● calleth God Pius (1) Azoard ● Misericors Againe in another Azoara he thus teacheth Omnis (2) Azoard 1. recté viuens bonique gestor indubitanter diuinum amorem consequetur Euery one liuing well and doing Good shall infallibly obtaine the diuine Loue. Now here I demaund If God be pious and thercifull in the iudgment of Mahumet how can then Mahumet be induced to belieue that God should irresistably force a Man to sinne thereby without any Mercy to punish him after with eternall forments for the same Againe in this later Azoara Mahumet teacheth that the meanes to obtaine the Diuine Loue as he calleth it meaning the Loue of God is to liue well and to performe works accordingly therefore it followeth that Mahumet thought not that God would forcibly impell man to sinne and to do wickedly or liue badly seing by this course a Man was to purchase not the Loue of God to which this Azoara exhorteth but his wrath and indignation But now to come to your Progenitors and to see how they dogmatize herein Your Grand-Father Luther thus teacheth Qu●modo (3) Luther in Assert damnat per Leonem Art 3● potest homo se●● 〈◊〉 ●onum prepardre c. How can a Man dispose himselfe to goodnes seing it is not in his ability to make his wayes wicked or euill Nam mala opera in impijs Deus operatur for God doth worke the euill workes in the wicked And againe the said Luther auerreth Nullius (4) Luther vbi suprà est in manu It is not in any Mans power to thinke Good or Euill since all things haue their proceeding from absolute Necessity To descend to Luthers descendents Swinglius thus sayth Mouet (5) Tom. r●de Prouidentia Deus Latronem ad occidendum God moueth the chiefe to kill And more Latro coactus (6) Swinglius vbi suprà est ad peccandum The theife is constrayned to sinne Aretius a Protestant in like manner thus writed Deus (7) Aretius in loc com loc 41. pag. 179. excaecat mentes hominum obiturat corda c. God doth blynd the mynds of Men harden their harts not only by his sufferance for this is ouer weake to expresse the force of Obduration Finally to omit many others Melancthon thus conspireth with his former Brethren The Adultery (8) Molancth in Rom. 8. of Dauid was the peculiar Worke of God no lesse then the Conuersion of Paul Now let any dispassionate Man in his most retired and impartiall thoughts giue vp his Cēsure whether Mahumet be not far from accusing God to be the Authour of sinne and whether our Gospellers rest truly chargeable with so pernicious a doctrine who ascribe the fource of all sinne to him who became Man for the expiating of sinne and whose very Essence is Goodnes it selfe Can a Well send forth at once Water which is pure and Water which is muddy No more can Sinne and Goodnes take their emanation and flowing from one source or fountaine Therefore it is no small impiety to charge God with impiety And it is as much as to maintaine that Light can produce Darknes and Fire Couldnes yea it is to transforme God into the Deuill since sin proceedeth from the deuill Qui (9) 1. Ioan. 3. facit peccatum ex diabolo est But let vs hasten to other matters The 9 Parallel Concerning the Paschall supper of the Turke and the Communion of the Caluinists CHAP. X. THe next shall concerne the Paschall Supper of the Turks and the Communion among the Caluinists or Hugenois And let vs see whether be kept with shew of Greater Reuerence Touching the Celebration of the Paschal supper with the Turks we thus reade The Turks (1) See hereof Munster Cosmogr l. 4. pag. 973. Theuet Cosmogh l. 2. c. 26 Postist de la religion des Turcs pag. 64.65 after they haue kept their Quadragesimall Fast with their accustomed abstinence begin their Paschall Feast aforehand purifying their minds of all hate and maleuolence euery man that is wronged remitting the offence and the party of fending humbly craueth Pardon That done They goe vnto their Temples and supplicate God Their Prayers being ended they do kisse the Cheeke of one another in shew of Charity They then returne to their Howses and such as be of richest sort giue Almes to the Poore Now let vs obserue the custome of our New brethren in the Celebration of their Communion They chiefly communicate at Easter and very seldome at other tymes of the yeare Which custome and manner of their Communicating I will set downe in Caluins owne Words he thus writing therof Vbi finem (2) Caluin in vat celebrandae Coenae pag. 609 dicendi Concronator fecit c. After the Preacher hath finished his Sermon then the Ministers of the Word do giue the bread to the People and the Elders of the Church who are the Ouerseers of Mens manners do distribute the Cuppe to the People Some few words being spoken that euery Man shall come thither in an honest and decent manner In the meane tyme a Psalme is song or some Part of Scripture sorting to the Sacrament is pronounced with a high Voyce This is the description of celebrating the Communion prescribed by Caluin himselfe Now the disparity of these two Paschall Feasts of the Turks and the Caluinists so far forth only as may concerne reuerence and preparation in performing of them though both of them be in themselues otherwise most wicked I referre to the Reader The 10. Parallell Whether the Turks or the Lutherans are by their Religion more obliged to Prayer CHAP. XI TOuching Prayer though their Prayers be most sacrilegious and prophane the Turks are more deuoted to it then the Lutherans and Calumists are For we find recorded that Mahumet hath appointed in his Alcoran only to maske his prophane and impious religion vnder the tecture of deuotion that fiue times a day the Mahumetans (1) Of the praving of the Turkes Vide Cuspin de religion● Turcarum shall pray at appointed and designed times The first Prayer is to be made at the rising of the sunne The second Prayer about the middle of the day The third towards night The Fourth at the setting of the Sunne The fyft some houre after Supper Now touching Prayer among you Hugenots I referre to ech of your priuate Consciences how litle it is practized by you Yea in regard of your seldome vsing of prayer some of you Satyrically terme vs Catholiks Superstitious and dorish Papists for our prolixity in Prayer Well howsoeuer I refer to the Reader I meane to such a Man who hath much been conuersant with you Whether the Mahumetans supposing they prayed in a right manner do come more neere then you Hugenots in accomplishing