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 way [...] 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 Writing [...] (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 presen [...] Blasphemies; but all in vayne.

For when I drew forth my proofes from the [...]orce of Reason (bearing in Mans soule the stamp of Gods owne Genes. i [...] [...]aciamus bo­min [...]m ad ima [...]inem nostram. Seale) from the authorities of the Ancient Fathers, from O [...]cu [...]icall Councells, from the long hand of tyme, and vnnitermittee. Apostolicall [Page 8]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 Mo­ [...]in, or some other such obscure Terrae filius, aboue all authorities, aboue all Tribun [...]lls, aboue all seates of Iudicature: Which Pri­uate spirit. & preiudice of iudgment in you, are the Remor [...]'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, [...]am at this tyme forced to proceede ano­ther way, and to imitate that Generall in the Warrs, who bendeth his forces, not to strengthen and fortify his owne Cittyes, Castells, and Forts (as not standing in need of any such defence) but to demolish and [...]uine the Rampiers, Fortress [...], and Holds of the Enemy. Now the Course here to be [Page 9]h [...]ld [...]n by me, shall be this.

We obserue, that if a Man be tould, that he hath some spo [...]s vpon his face, occasio­ned by any vnexpected meanes, he present­ly h [...]iteth to a Glass [...], to see himselfe [...]h [...]rin [...] And if he find the blemishe [...] to appeare i [...] the G [...]asse, he then acknowledgeth the truth thereof, and instantly seeketh to dry, and wype them away. The like I h [...]r [...] counsel you to doe (O you Hagen [...]s of France.) You are by me in this Treatise [...]ged wi [...] d [...]ue [...]s [...]oales, and spo [...]s of T [...]rcism [...]; Glasse your selues in the Turkish A [...]oran (for so i [...] the Booke called, wherein the Articles of the Turkish Fayth were first [...]at downe.) Y [...] you find therein your owne blemi [...]s to be exhibited to your sight; I meane, if yo [...] find thereby, that you do [...] part with [...] Turks, in belie [...]ng with them di [...] po [...] of their owne fayth, diffe [...]en [...]ly from a [...] other Christians (as by [...]pa [...]ing your Fayth with theirs you shall [...]nd,) then [...] ­bou [...] to ab [...]erge all such deformity from the face of your Christian [...]r [...]e [...]on? And thus you may make the Turkish [...]l [...]a [...], in part, the G [...]asse of your present Religion.

The labour I here vndertake will ( [...] suppose) appeare in your [...]dg [...] to [...] [...]ore then an Her [...]e [...] [...]bour; and mo [...] difficult [...] to wi [...], to proue [...] who [...] you [...] May [...]ters feare [...] to [...] Apolog. Angli [...]. God to e [...]g [...] the World The Booke stiled, Antichristus, s [...]s Progno­sticon s [...]is Mu [...]di. fore [...] [...] the Scriptures, and a [...]. [...] a [...] also [...] chiefe Senod [...], [...], and [Page 10]others (so much magnified by you) to haue in many points of their fayth, wholy ioy­ned themselues with Mahumet, Christs mor­tall, yea immortal Enemy. Now, if I do as­sume more in these words, then I shall per­forme (for I do expect this Treatise will he ouerlooked with many Aristarchian, and censuring Eyes) then let me become infa­mous to my owne Country, and euen to the Professours of my owne Religion, in­glorious, and despicable.

For the more cleare accomplishment of my vndertaken Scene. I will not insist in the authority of Gods holy Writ, (as vn­worthily, and irreligiously de [...]orted by the pryde of ech of your Priuat spirit;) neither in any other kynd of proofes aboue rehear­sed (all which you behould with the eye of scorne, and contempt,) but I will rest only in your chiefe Maisters owne words, yet ex­tant to be read in their Writings: So as I may here say with our Sauiour, De ore Lu [...]. [...]9. tu [...] [...]e iudico, S [...]ru [...]nequaem. For, but read their Sentences by me alledged, and compare them with the words of the Alcoran, and with the words of diuers Authours, recor­ding the doctrine of the Turkish Alcoran & Fayth, you shall find them in many dogma­ticall points (for I say not in all) most con­spiringly to agree: Non facies vn [...], nec diuers [...] [...]am [...]n — And thus your Religion may with some shew of reason be called, Tur­kish Hugenotis [...]s, or Hugenotish T [...]rcisme.

Now whiles you [...]ad their words in [Page 11]their Bookes, remember, that the Penn [...] is the soules secondary Tonque▪ deliuering without voyce, or sound, its mentall Lan­guage: Thus you shall rest assured, that it is most true, that so they did write, though most false what they did write. And thus I referre you to the impartiall Witnesses of your owne Eyes. And in regard of this great consociation and affinity of Luthers doctrine with Turcisme, it is lesse to be won­dered, that the great Turk▪ (as Manlius In loc. com. pag. [...]16. the Protestant relateth) demaunding of the Christian E [...]perours Embassadour, of what yeares Luther was, wished he had beene yonger, and promised him to be his good Lord. In retaliation of which proffered kyndnes we may presume, that Luther was more easily inuited to write thus in the Turks fauour: To warre Luther, tom. [...]. Wit­tenb. in a [...]ers. damnas. per L [...]o [...]em. Art, 34. fol. 100. where we thus read: Praeliari ad­uersus Tur­cas est re­pug [...]are D [...] ­vis [...]ta [...]ti i [...]i, quitates no­stras [...]e [...] illos. against the Turke is to resist Gods visiting our Iniquities And more: Luth. in Explicat. Art. [...]4. He that hath eares, let him heare, and abstaine from the Turkish Warrs, whi [...] the Popes name preuaileth vnder Heauen. O sacred and holy friendship, contracted betweene the Turke and Luther: And thus by allusion we may here say: Facti Luc. [...]3. sunt a [...]tic [...], Her [...]des & Pi­lat [...]s.

But to returne to the Treatise. I haue en­titu [...]ed it, Luthers Alcoran; not because Luther did particularly first dogmatize all the points, wherein the Nouellists of these ty­mes conspire with the Turke, and M [...]t; but in that he did first broach many of them▪ And the r [...]t were after taught by [Page 12] Swinglius, Caluin, Beza, and others, all Lu­thers Prosely [...]s and schollers; and all descen­ding originally from the Ioynes of Luther. Now the denomination of a thing is com­monly taken à praestantior [...]: And according hereto, throughout this Treatise, I take the words, Lutheran, and Lutheran [...]sme in a gene­rall sense, as comprehending all the fol­lowers of Luther, and such doctrines, as were first taught by Luther, or after by his fol­lowers; though I grant the forsaid words in a strict acceptance haue reference only to those men, who more peculiarly sweare fealty to Luther, and to Luthers doctrine, in some points different from that or the Swin­gi [...]ans, and the Caluinists.

Here I will demand after your diligent perusall of this small Worke; is Turcisme [...] false religion? How then can Hugenotisme be true? Is Hugenotisme a true Religion? How then can Turcisme be false? Such an indisso­luble knot of doctrine shall you find in many points betweene these two sects▪ Therefore you must be forced either to a­bandon Lutherranisme, or by imbracing of it, withall to imb [...]ace Turcisme, and Mahuine­tisme. What griefe then is it, that our noble Country should be con [...]aminated, and de­filed with such pitch of Blasphemies, in this Treatise discouered?

O Blessed Lewis, once King of France; Great [...]eretofore in Empire, and Domination; Greater in Vertue and de [...]o [...]o [...]; but now Greatest in thy fruition of the light of the [Page 13] Allmighty; since thou now be houldest him, Non tanquam 1. Cor. 293 Speculum in enigmars, b [...] facie ad scieno; and him all things lntui­tiuely; Looke vpon France thy deare Coun­try (where thou didst once [...]ow the care of Soueraingty;) See, how it is torne asunder touching matters of fayth, with Apostasy, and through a most strict combination in sayth, with Mahumet, Christs open Enemy▪ I know well, that the felicity of thy present State stand [...] not compatible with any griefe, or sorrow, in regard of the Confor­mity of thy Will, to the Diuine Will, and per­mission of the Highest; neuerthelesse since Thou, and all other Saints now reigning with thee in Heauen, through your Scraphi­call Charity are become Aduocats for vs poore miserable Wormes, during our exile in this Vale of Misery, forbeare not the [...] 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 Prim [...] Eayth, which then reigned in it when tho [...] [...]ignedst ouer it; it th [...] [...] in the [...] [Page 14]Moone (as it were) of its owne resplendent Honour.

But to recall my selfe: It seemes to me, I perceaue some of you (Hugeno [...]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 infus [...]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 cōmonly 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 Ma [...]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 Hugen [...]ts, or Protestants, but only as [Page 15] Catholiks, or at the most as Christians; since from our Catholike Church only you re­ceaue your beliefe of them. For thus Luther acknowledgeth: We 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 De Ec­cles. p. 36 [...]. 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 Sleidan. l. c. fol. 8 [...]. and other Protestant O [...]ian­der in Epit. C [...]. 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 [...]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 [...]sse, and explicit affent. And thus whiles you belieue other Protestanticall points to be true, only by reason of the authority of your [...]st Maisters teaching them you are therefore by force of the same authority, to belieue what false [Page 17]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 Proge [...]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 [Page 18]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: 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) wilbe more corroborated in Mahumetisme; so precipitating your selues into the infer­nall Abysme of miscreancy, and Infidelity.

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 [Page 20]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. [Page 21]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 co­existeth 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, 1 & 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, suo (que) 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, beni (que) gestor; Iudaeus, seu Christianus, seu l [...]ge sua relicta in aliam tendens; Omnis scilicet [Page 23]Deum adorans, indubitanter diuinum amorem assequetur.
• Azoara 61.62. & seqq. Per Ventos inflantes, & Nubes, 4 & 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, 5 Deum esse dicunt, cum ipse Dominus dicat; In Dominum Deum meum, & vestrum credite.
• Azoara 19. Confundat Deus Christianos 6 qui Mariae filium loco Dei venerantur; cùm ipsis praeceptum sit, non nisi vnum Deum venerari.
• Azoara 12. & 20. Iudaei Mariae blasphemiam, 7 & 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, 8 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.
• [Page 24] Azoara 13. O Iesis fili Mariae, tu persuades hominibus, 10 ni te, matrem (que)tuam, duos Deos habeant, & vene­rentur.
• Azoara 8. Vnore quotiescumque placuerit, 11 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, 12 fuit Dei Nuncius, & Spiri­tus, & verbum Dei caelitus immissum; Cui Dei le­gato omnes debent credere.
• Azoara 12. Iesus fuit Sapientia, 13 & Verbum Patris, & Messias, & Princeps; Fuit Dei Spiritus, & mens, principumque, & Capus ommum ho [...]num.
• Azoara 31. Omnium mulierum optimae Mariae, 14 abomnibus intactae, animam suam Deus insufflauit.
• Azoara 31. Spiritus Dei intrauit Mariam, 15 & Iesum ex ca genuit.
• Azoara 76. Maria aliquid inali, 16 siue malitiae non operatae est.
• Azoara 5. Maria fuit omnibus vtris, 17 & mulieribus splen­didior, & mundior, & purior; soli (que) Deo perseue­ranter student.
• Azoara 4. Angelui Gabriel ad Virginem Mariam a Deo missus est, 18 narraturus [...]am (quamquam Virginem) [Page 25] Dei tam [...]n Omnipotentia filium concepturam.
• Azoara 43. Omnes mulieres tuae manui per emptionem sup­positas, & Amitae tuae▪ Matertera (que) filias; 19 Omnes item bonas mulieres tibi volenti gratis succumberé cupientes, licitas constituimus.
• Azoara 10. De Dei promissionibus in Lege, 20 & Euangeli [...] propositis, non est disputandum.
• Azoara 20. Emina, mater Mahumetis, 21 testabatur filium Mahumetem nec in vtero, nec in partu vlli [...] sibi dolorem fecisse.
• Azoara 74. Nuntium vobis affero, 22 de Nuntio post me ventu­ro, cui nomen Mahumetus.
• Azoara 63. Tanti spatij interuallo, 23 quantum sagitta his discurreret.
• Azoara 54.65.66. In Paradiso fideles habebunt hortos, & fontes, 24 vestientur sericis & purpura; puellas habebunt cum oculis claris & immensis, quorum [...]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, [Page 26]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 cōspire, I hold it much conducing to our purpose (thus ob­seruing Method perhaps in breach of Me­thod) [Page 27]to shew what agreements they haue in Generalities; Some of which Generalities are hereafter discoursed of more particu­larly.

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 discā ­noneth, and excl [...]deth them. For thus Ma­humet writeth in his Alcoran: Azoar [...] Deus pius & misericors p [...]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 [Page 34]of the Epistle of S. Iames, betrampleth it in these Words: The Epistile of Iames is In Prae­fa [...]an Epist. Iacobi, in edi­tione Iene [...]si. con­tentions swelling strawy, and vnmorthy an Apo­stolicall spirit. In like sort. Luther re [...]cteth as Apocryphall the booke of the Apocalyps euen by the [...]udgment of Bullinger the Protestant, thus writing Martin Bulling. vpon the A­pocaly [...]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: Kempnit. in Enchirid. pag. 6 [...] Kempnitius (a chiefe Lutheran) peremptorals hud [...]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 Kempuit. in examen part. [...]. p. 56. haue not testimony for their authori­ty. With Kempuitius, Adamus Francisci (the Protestant) thus agreeth saying: Apocryphi In Mar­garete Theo­log. pag. [...]48. libri &c. The Apocryphall Bookes of the New Te­stament, are the Epistle to the Hebrews the Epistle of Imaes, the second and third of Iohn, the second of Peter, the Epistle of Iude, and the Apocalyps.

Thus much to demonstrate, that Luther and diuers of his schollars agree with Mahu­met, in denying most (at least) of the Epi­stles of the Apostles. And therefore we haue lesse reason to be amazed at that prophane saying of Caluin, in dishonour of the Apo­stles in generall. His words are these: Aposto­li Caluin [...] [...]. Instit. 4. c. l. 9.4. non debent garrire quicquid illis collibitum [Page 35]fuerit &c. The Apostles ought not to babble, and speake idly of things, as it pleaseth them; but they are to relate the Commandements of God sincerely. We are indeed to belieue the Apostles; but this only as they speake out of the Word of God, not as they speake from themselues, but from the precept and speciall commandement of their Legation. Thus Caluin. O wonderfull procacity, and inso­lency of Heresy. As if the Apostles did som­times babble, and talke idly, did speake only of themselues, and not as instructed and di­rected by God.

The 5. Symbolisme, Touching the erring of the Apostles. CHAP. VI.

THe Turks, or Mahumetans, as they do not belieue the writings of the Apostles; So they hould the Apo­sties to haue erred in diuers of their Actions; since they maintaine that the A­postles had not greater warrant for their not erring in their Actions, then they had for their not erring in their Writings.

The same point is maintayned by seue­rall of your first Instructours (so great is your conformity with them herein.) For according hereto Luther sayth of S. Iames speaking of Extreme Vnction: I say, Luther de Captiuit. Babylon. cap. de extrema Vnction [...]. thaeth in any place Iames erred, in this place especiall. b [...]e erred &c. For it is not lawfull for an Apostle [...] [...]is owne authority to institute a Sacrament. As [...] [Page 36]the Apostle would, or dared to ordayne a Sacrament, without the authority, & com­mand of Christ our Sauiour.

In like manner, Brentius (the Lutheran) thus boldly writeth: Peter In Apo­log. Confess. cap. de Conci­liss. the Chiefe of the Apostles and also Barnabas (after the Holy Ghost receaued) togeather with the Church of Ierusalem erred. The Magdeburgians thus pro­secute this Point: Paul doth Cent. [...]. l. [...]. c. 800 [...]u [...]ne to Iames the Apostle, and a Councell of the Presbyters being celebrated, he is induced by Iames and the [...]est, that for the offended Iewes, he should parisy himselfe in the Temple, to which Paulyieldeth, which without doubt was no small slip in so eminent a Doctour.

Finally to o [...] the like condemnation, giuen by our Reformist, Whitaker (the En­glish Sectary) thus hath left written: It De Ec­cles. contra Bellar. con­trou. [...]. q. 4. is manifest, that after the descending of the Holy Ghost, the Apostles erred in the Vocation of the Gentills; And that Peter in like sort erred in man­ners, touching the abrogation of the Cerem [...]all Law. Now where can we find any Mahu­metan or Turke (all who condemne the A­postles) to speake more vnworthily, and debasing of them, then these alledged Ghospellers haue done?

The 6. Symbolisme, touching the Ghospells. CHAP. VII.

TO proceed: Touching the Scrip­tures, which the Mahumetans, and our new Gospellers do admit as pure, and sacred, the Saracens, or [Page 37] Turks (I euer meane the Mahumetans) agree with the Lutherans in the manner, reason, and custome of Proceeding with the said Scriptures. The sole Reason, why the Ma­humetans do not admit the New Testament, as now it is (though they allow of it, they say, as it was first giuen, by, Iesus) pretending that it hath been corrupted, i [...], because Cuspin. de relig. Tur­carum. Sep­tem-Castren­sis de relig. Turca [...]. the Sentences and authorities of the New Testement touching Christ are repugnant to their fayth, first in [...]ti [...]u [...]ed by Sergius in the Alcoran; so as they make their Mahumetan fayth to be a square, where with to measure the Truth, or falshood of the New Testament. And do not out Euangelists runne in one and the same liue of proceeding?

According to this it is, that Luther in the balancing of the foure Euangelists thus wri­teth: Qui Luth. tom. 3. p. aefat in epist. Petri. potismū & maiort prae cateris studio docent &c. Such Euangelists are the chiefest, who more carefully teach (then other Euangetists doe) that fayth in Christ only without our works doth make vs iust, and in state of Saluation. Thus Lu­ther lesning the worth of the Euangelists, according as they seeme more to impugne his conceyted doctrine of Iustification by fayth only.

Againe the Centurists in reiecting with Luther the Epistle of Iames, giue this reason, saying: The Epistle of Iames is countrary to the do­ctrine of the Apostles, because Cent. 2. c. 4. p. [...]6 [...] it maketh A­braham to be iustifyed not by fayth only, but by Works. In like manner Beza reiecteth those words, as surreptitious, in Luke 22. This is [Page 38]the Chalice, the New Testament in my Bloud, which shalbe shed for you; Beza in annotat. in [...]a, Lucae. because as Beza sayth, The words in the Greeke Copyes confirme the Reall Presence in the Sacrament.

Thus we obserue, that both the Mahume­tans. and the Lutherans do iointly make the Religion, which they professe the founda­tion o [...] ground-work, why they do disau­thorize such, or such Bookes of Scripture, not reputing them to be the Word of God. A strange, and retrograde proceeding: for since fayth, and Religion is to receaue its approbation from Scripture, here with he Mahumetans, and the Lutherans, the Scripture is to take its force, and authority from fayth it selfe; that fayth I meane, which euery particular Sectary (whether Mahumetan, or Lutheran) shall in his owne priuat iudg­ment hould to be true.

The 7. Symbolisme, Touching the Ancient Fathers. CHAP. VIII.

FRom the authority of the Scrip­ture, let vs descend to the authority of the anciēt Fathers of the Church of God. All whom we shall fynd to be equally reiected and contemned by the Mahumetans, and the Lutherans. Yea Luther & his Offpring, before they will lend a fauo­rable eare to those Sentinalls of Gods Church for the good of their owne soules, [Page 39]will soner endanger their owne Saluation; they bearing themselues therein with such desperate resolution, wherewith Cato did, of whom it is recorded: Occidii se Cato, ne di­ceretur, Caesar me seruauit.

And first touching the Fathers. We find Mahumet in his Alcorans thus to disualew them: Azoara 13. Increduli & minime adoranies, &c. The Christians are incredulous, not worshipping God, when they are required to giue credit to the Commandements of God, and to his Legate, or Mesienger (videlicet Mahumet) for they say, se nolle imita [...] quicquam, nisi quod Patres imitati sunt; They will not i [...]ntate others in any thing, but in what the Fathers haue imitated. But to this is obiected: Virum Patres non nisi veram fidem sem­per [...]e [...]uerunt, Whether the Fathers did euer hould the true faych? Thus Mahumet in his Alcoran.

But now let vs see, how Luther, and the Lutherans euen tread vpon the ancient Fa­thers with greater contempt of Words, and contumelies, then euer Mahumet did. To be­gin with Luther, who in these words dis­chargeth his shot against the Fathers in ge­nerall: The Luth tom. 2. Wittenb. an 1551. lib. de seruo arbi­trio. Fathers of so many Centuries haue beene blind, and most vnskilfull in the Scrip­tures, and if they did not correct and alter themsel­ues before they dyed, they were neither Holy men, nor belonging to the Church. But Luther com­ming to censure particular Fathers, even shooteth hayle-shot against them in this manner: In the writings Luther in colloquijs mensalibus, cap de Patri­bus Ecclesia. of Ierome there is not a word of true Fayth in Iesu [...] Christ, and per fect Religion. Tertullian is very superstirious. I am [Page 40]persuaded, that Origen was long since accursed. I make small rekoning of Chrysostome. Basill is not to be much regarded; he is wholy, and meerely [...] Monke; I prize him not of a barre. Cyprian is but a shallow and weake deuine. Finally, against Austin, and Cyprian he thus vaunteth: I Luther­ [...]m 1. contra Rege [...] An­gliafol. 344. care not, if a thousand Austins, a thousand Cyprians opposed themselues against me.

With Luther (to omit the like censures of other Lutherans) Melanct [...]on runneth in full chase, thus ba [...]king: Presently Melanth. in 1. Cor. c. 3. from the In­fancy of the Church, the ancient Fathers obscured the doctrine concerting Iustification by fayth, aug­triented Ceremonyes and coyned peculiar Worships. O how distant in the iudgment of these Nouelists (who haue bouche ouuerie & gorge desployàe, an open mouch, and full of gause) from the iudgment of S. Austin, deliueredin this his Sentence: Quod Aug. to. J. contra I [...] ­lian. l. 1. c. 5. (Patres, credunt, credo; quod tenent, teneo; acquiesce istis, & re­quiesce à me.

The 8. Symbolisme, Touching generall Councells. CHAP. IX.

AS Mahumet reiected the Fathers in particular, so also he reiected the authority of the ancient Coū ­cells, consisting of many hundred Fathers, gathered together in one place, for the disquisition and search of Truth in mat­ter of Religion. According to this my As­sertion, [Page 41]we find no mention of any autho­rity, ascribed to Generall Councells to be made in the Alcorans. Neither would Mahu­met admit the authority of any one Coun­cell celebrated either before, or in his dayes; euen betrampling with contempt the first Councell Septem­castrens. defi­de & relig. Turcarum. of Nice, which was about some three hundred yeares before the being of Mahumet, since by that Councell, his blas­phemy of denying Christ (who is God be­fore all time, but Man in tyme) to be God, & the Sonne of God, was particularly con­demned.

How do our Aduersaries compart with Mahumet in contemning all Councells? For doth not Brent. in Apol. Con­fes. Wittem. cap. de Conci­lijs. Brentius charge euen the said Councell of Nice with seuerall Errours? In like sort Caluin a ftirmed, that the Fathers of that Councell were Caluin de verae Eccles­reformat. in­ter opuscul. pag. 480. fanaticall: & Mus­culus, that they were Musculus in loc com de Ministr [...]s. p. 19 [...]. à Satana in stigati. But V [...]banus Regius (the Protestant) insimulateth all generall Councells within this his Cen­sute: Quod omnia Vrb. Reg. 1. part oper in inter pret. loc. com. de Eccle­sia. fol. 51. Concilia parni [...] lapsa sunt▪ luce clarius est: It is more c [...]ear [...] then the sunne, that all Councells haue most fowly erred. And Beza sortably maintayneth, that, Primis Beza in his preface of the New Te­stam. anno 1587. isque optimis Ecclesia temporibus, Satan E­piscoporum coe [...]bus praefuit; Euen in the very first and best times, Satan did gouerne and preside ouer the Councells, and Bishops. But Peter Martyr, to the end he would not be short to his for­mer Brethren in so pious a worke, thus sharpeneth his rafory tongue, against all Councells in generall: Peter Mar [...]. l de votis, pag. 47 [...]. At long, as we insist in [Page 42]generall Councells, so long we shall continue in the Papists Errours.

Did euer any Child beare greater resem­blance in face to his Father, then our Euan­gelists do carry to Mahumet in doctrine herein? Thus we find, that though the Er­rour of contemning Generall Councells in these our tymes, be not properly Luthers, yet it is of Luther; I meane, defended by those, who are the descendents of Luther: So litle do these New Brethren regard the words of the Euangelist, recorded of the Councell of the Apostles, and implicitly of all other lawfull Generall Councells: Visum Act. 15. est spiritui Sancto, & Nobis.

The 9. Symbolisme, Concerning Traditions. CHAP. X.

MAhumet, and his followers ascribe such perfection to the Alcoran, as that they Cusantis in cribatione Alcorain. l. 1. & 2. & Ri­chardus Ordi­ [...]is Praedicat. in confutat. legis Saracen. made it the bounda­ [...]y of their Religion; belieuing or giuing credit to nothing, which was not found expresly set downe therein; not per­forming any thing not written therein; So much they sleighted the force of all Tradi­tions, though most ancient. And hereupon we find an Authour in these patricular words to discourse of this point: Est in Tur­carum Beinbus [...]slor, V [...]gnet. l. 4. legibus, vt quae sua lingua scripta non sunt, ea praestari non est necesse.

And do not our New Euangelists so ad­mirt the written Word of God (and yet but that of the written Word, which them­selues hould for his Word) at that they euen spit at all Traditions, which haue not their expresse warrant from the said. Word? Vpon this ground their maine Throrame is, That nothing is to be belieued, but what the Scripture euidently teacheth. And therefore whereas S. Basill sayth: Some Basil de spiritu San­cto c. 27. things we haue from Scripture, other things from the Apo­stles Traditions, both which haue like force to god­lines; as also whereas Epiphanius writeth: We Epiphan. haeres. 61. must vse. Traditions, for the Scripture hath not all things; and therefore the Apostles deliuered certaine things by wryting, and certaine by Tradi­tion: Now I say, these Sentences are so dis­pleasing to Reynoldus (an English Prote­stant) as that he thus speaketh of these two foresaid Fathers: I Reynoldus in his Conclu­sions, or Thesibus. take not vpon me to cor­rect them, but let the Church iudge, if they haue weighed this point with aduice, and consideration.

In like manner whereas Chrysostome most clearely speaketh in defence of Traditions in this sort; The In 2. Thess [...]l. Ho­mil. 4. Apostles did not deliuer all things by Wryting, but many things without wri­ting; and these later are to be as much credited, as the former; doth not Whitakerus condemne this sentence in the dialect of his said bro­ther, and Countriman Reynoldus, saying: I Whitak. de sa [...]ra Scriptura, pag. 678. reply, that this is an indiscr [...]et and rash speech, and not worthy so great a Father? A point so euident, that the said Whitakerus Whitak▪ de sacrascrip. p. 678.681.683.685.690.695. & seq. doth in­simulate (and with all reprehend) these [Page 44]ensuing Fathers, within his supposed er­rour of maintayning Traditions; to wit, Da­mascene, Eusebius, Leo, Basill. Austin, Cyprian, Tertullian, Chrysostome, and Epiphanius. How can these Protestants decline the force of that sacred Testimony of the Apostle: Tene­te [...]. Thess 1. Traditiones &c. Hould fact the Traditions which you haue receaued, either by Word, or by Epistle?

The 10. Symbolisme, Touching the not Necessity of Fayth in Christ. CHAP. XI.

THough the Turks do reuerence Christ, as a holy Brophet, sent by God to reforme the world in do­ctrine yet doth their Alcoran teach, that a man not belieuing in Christ may ob­taine Saluation; Thus doth Mahumet and his followers deny the Necessity of Christs byrth; whose corporall byrth begot our spi­rituall byrth, and his being borne in body, procureth vs to be borne in Soule; & thus is his Incarnation the cause (as I may terme it) of our Spiritulization. But to proceede. This is one of the Azoaraes in the Alcoran: Sciendum Azoara 1. est generaliter, quoniam omnis recte piuens, Iudaeus, se [...] Christianus, seu iege suâ relict [...] inaliam tendent, omnis scilicet Deum adoram in­dubitanter diuinumtamorem assequotur: It is ge­nerally to be knowne, that euery man li­uing well, whether Iew, or Christian, or [Page 45]leauing his owne law and religion, imbra­ceth another; that is, euery Man adoring God, shall infallibly obtaine the Loue of God, and consequent­ly Saluation.

Diuers markable Forefathers of yours do teach the same; for according to this do­ctrine Swinglius thus writeth: Ego certé Swingl. de Prouident. c. [...]. malim si optio detur, Socratis, and Senerae sartem eligere &c. I had rather cause (if is were put to my election) the fortune and lot of Socrates, or Seneca, then of any Roman Bishop, or Papisticall Empe­rour King, or Prince. And hereupon Swinglius (that malheureux Heretique, ou plustost Atheiste) concludeth in particular, that Swingl. tom. 2. fol. 118. & 339. Hercules, Theseus, Socrates, Aristides &c. are now in Heauen. Neither is Swinglius alone full in this his blasphemy, but Gualterus, Bullingerus, Simlerus, the Tigarine Deuines (all Proteltants) do iointly teach with Swinglius. the Salua­tion of Heathens, dying Heathens. Which point appeareth not only from their owne Gualte­rus in Apol­sol 27. Bul­ling. in his Preface of allowance to Swinglius his exposit? ficei [...]d Regem, fol. 55 [...] Simlerus in vita Bulling. Sentences hereof, but also by the ac­knowledgment of Eucharius, a Protestant, whose words are these: Quod Eucharius in his Pasci­culus Contro­uers. printed Lipfi [...] anno 609. c. 19. Socrates, Aristides, Numa, Camillus. Hercules, Scipiones, Catones, & aly Gentile [...] comparticipes sunt vi [...]ae aternae, scribit quidem Swinglius ad Regem Gal­liae, quem defendunt Tigurini, Bullingerus, Gual­terus. Hardenburgius &c.

Now the ground-worke & foundation whereupon Swinglius, and the rest do rely; is coincident and the same with the Reason of Mahumet, deliuered aboue in his Alco­ran; And is expressed by Swinglius in these [Page 46]words: Ethnicus, Swingl. in l. Episto [...]arum Swingl. & Oecolampadij l. 1. pag. 30. si piam mentem domi foue­rit. Christianus est, etiamsi Christum ignoret; A Heathen, if he haue a good mynd or Conscience, is a Christian, though he be wholy ignorant of Christ. I en [...] in further displaying this blasphemy, being desirous to know, how Swinglius and his Associats can breake through that most strong and inuincible Sentence of the E­uangelist: There Act. 4. is not anyother name vnder Heauen (meaning the name of I sus Christ) giuen to men wherein we must be saued.

But now giue me leaue (my Countrimen) to expatiate a litle in my discourse. I here demaund, Are they Christians, who affoard Saluation to such as are not Christians? If such as belieue not in Christ, can be saued, in vaine then was the second Person of the most B. Trinity incarnated; In vaine did the Ar­changell Gabriell salute the holy Virgin; in vaine did Christ Iesus spend diuers yeares in reconciling sinners to God; Finally in vaine was he whipped crownd with thorns, buf­feted vpon the face, suffered many Indig­nities, and lastly most bitter death vpon the Crosse, by the hands of the wicked Iewes. But alas, are any who professe thē ­selues to be Christians, arriued to that ascent of impiety, as with their misbeliefe & mis­creancy euen to Crucify Christ againe?

When the Iewes did crucify Christ (which originally did spring from their misbeliefe in him) God to manifest that their flagi­tions impiety, did worke diuers and stu­pendious Miracles; for (among other pro­digious [Page 47]signes) there was a sudden Darknes made throughtout the whole earth, to a­dumbrate the spirituall darknes of the Iewes. Then also, there was a Concussion of the Earth, and Scission of the stones, which did imply, that through the Passion and death of Christ (who is cloathed with essentiall Maiesty) men ought to be moued to pen­nance, and the stony harts of the obdurate to be (as it were) clouen, and cut asunder. Then the Sepulchers did open; signifiing thereby the glorious resurrection of the dead to be wrought by the death of Christ. Finally then the Veyle was rent asunder, by which meanes the Sancta Sanctorum did ap­peare; intimating therein, that through the Merits, and sufferings of Iesus Christ, all the Saints were after to be admitted, to be­hould the face of Christ.

Such of you of the reformed Beligion, who by your giuing assent to the former do­ctrine of Swinglius, do not belieue in Christ, and by your not belieuing in Him (who is the only Authour of Mans Saluation) do crucify him againe, and verify in your sel­ues the words of the Apostle: Runsum Hebr. 6. cru­cifigentes sibimetipsis filium Dei: crucifiing againe to themselues the sonne of God; is it any won­der then, if in this second crucifixion of Christ, a horrible darknes do ouercloud the powers of your Soules? O how truly did Esay prophecy of you, and all such others: Ecce Esay. 60. teuebrae operient terram, & caligo popu­los: behould darknes shall couer the earth, and a mist the People?

And haue you not iust reason to suffer a knocking, and renting asunder of your flinty harts, that so through penitency you may say with those, returning from the Passion, Percutiente Lue. 23. pectora sua? Or how can you hope for a happy resurrection of your Bo­dies, if you do not confesse, that the most happy resurrection of the dead is the effect of Christ his death? Of lastly, when shall you be admitted to the sight of him, (in whom there is lux 1. Ti­moth. c. 6. inaccessibilis) if you will not withdraw the Veyle of your igno­rance, and pertinacy, which yet remaines 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: 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, [Page 49]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 Prateol [...] ­n [...] Blench. Haeresil. 11 [...] c. 3 [...] 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, [...]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, [Page 50]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 in­c [...]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 demōstrating 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, [Page 51]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 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 māner) 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 detor [...]ed, as though both their Missions to plant the [Page 52]True Fayth, had been prophesyed in the same Texts of Gods Word. Thus we find 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 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 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 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 14. Symbolisme, Touching the want of Miracles. CHAP. XIV.

TO proceede: It is confessed, that Mahumet, and Luther so far agreed, that both of them acknowledge, they neuer performed any Miracle for the warranting of their doctrines. And first touching Mahumet, he plainly sayth in his Alcoran, That he neuer Azoare [...]7. wrought any Miracle in confirmation of his Religion. And the like defect of Miracles is acknow­ledged by the Lutherans, to wit, That nei­ther Luther, nor any other of our Nouellists wrought euer any one Miracle, for the grea­ter fortifying of their late appearing Fayth. Sorribly hereto diuers Protestant Deuines thus ingenuously speak of Luther: Theologi Casiniriani in edu [...]onit, sua de lib. Con­cordiae Ber­gensis [...] Mir [...] ­culum, quod Lutherus edulit, nall [...] nudi [...]s; We haue not heard that Luther did euer exhibite one Miracle. And if it should be vrged (as a Mi­racle) the speedy spreading of Eutheranisme in so short a tyme, ouer so many places and Countries; this is acknowledged for no Mi­racle both by Melāncth. Cron. l. 3. à pag. [...]11. ed pag. 317. Melancthon, and Illyricus; Illyric. in Abocalyp. cap. [...]. who maintaine, that Mahumetisme was from no lesse small a beginning, and yet was more generally for the tyme dispersed, then euer Lutheranisme was I.

The 15. Symbolisme; Concerning the like Protestation of Mahumet and the Lu­therans, for the proofe of their Reli­gious. CHAP. XV.

TO conclude, Mahumet and Buther being in extreme want of Mira­cles in defence of their Religions, were both indifferently forded to fly to their owne pricat Spirtis, and vehe­ment Protestations, that they were sent by God to correct the Errours of their Tymes. To this (end (as to supply) the want of all Miracles) Mahumet vseth in his Al [...]or [...] these Protestations and asseuerations: Pe [...] In Azoar [...] 61.62.68. [...]1.50. & seq. [...] sufft [...]nces, & nubes, & naues aquere curre [...]les, & Angelos nun [...]io [...] per [...]montem Syna [...], & donium superne adificatam &c. I sweare by the blou [...]ing [...]ds and Cloudes, and by the shipps say­ling vpon the Sea, by the Angels Gods Mes [...]nger [...] by the Mount Syn [...] &c. That I am not, Demo­niacus, possessed with the Deuill, or a Magitian, but the M [...]ss [...]ger of the best and highest God; that I do not erre in any thing, nor speake out of my proper Will but that only I del [...]er what is com­manded me to say from abou [...]. This is Mahumets vehement, (and withall ridiculous) Prote­station of the Infallibility and Truth of his Doctrine [...]

Now let vs see how Luther (for his like [Page 56]want of Miracles) beareth himselfe herein, who thus boasteth of the doubtlesse cer­tainty of his Innouations: Scire Luth. tom. [...] Wittem­berg contra Regem Ano Gliae. fol. 333. vos v [...]lo &c. I will haue you all to know, that hereafter I will not vouchsafe you this Honour, as to suffer you or the Angells of Heauen, to iudge of my do­ctrins; for seing I am certaine of it, I will therefore through force of it, be both your Iudge, and Iudge of the Angells. And further: Certus Luth. vbi suprà. sum dog­ [...]a [...] this habere de Caelo; I am assured, that I haue [...]ay opinions from Heauen; and my Opinions shall stand, &c.

In like sort Caluin (the chiefe Resiner of Luther) for the like assurance of his do­ctrine, maketh this vehement Appeale to Christ (see how Heresy masketh it selfe vn­der the [...]cture of confident zeale) in this for [...] T [...] Caluin Vltime admo­nit. ad West­phalum pag. 1140. Christum silium Dei appello, vt nuns, & in [...]trema die facias &c. I appeale to thee Christ being the sonne of God, that thou wouldest make it cleare, both at this time, and at the last day, if euer so great a fury inuaded my iudgment & will, as to infect thy doctrine with any one lye, or imposture. And if thou seest me free and innocent of so hocrible a Cryme, then be thou to me a fayth­full Witnes, that I haue sincerely, and vnfeignedly professed that doctrine, the which I haue [...]earned out of thy most sacred Ghospell &c.

Thus we see, how Luther boast [...]eth of the inexpugnable Truth of his Fayth; as also how Caluin forgeth his feruerous Appeale to Christ, for the security of his doctrine; and how these Prime Sect maisters ioyne hands with Mahumēt, in making their owne [Page 57]prestigious, and deceitfull Protestations, &c [...]iurations, a sufficient Warram for the first d [...]uulging of their most impious Heresyes and Blalphemies. So firmely and without the least deuiation, do these and other our Ghospellers, trace the stept of Mahumet herein.

The 16. Symbolisme; Touching the deniall of the Blessed Trinity. CHAP. XVI.

HItherto we haue discoursed chie­fly of certaine Generalities; wherein Mahumet, Sergius, and the Turks do conspire with Luther, the Luthe­ran [...], and such Nou [...]iste of these dayes: We will now descend more punctually to di­uers dogmatical Christian Mysteries, wher­in we shall find their like Concordance, & Sympathy.

The first of these shall concerne the most Blessed Trinty. That Mahumet (and in him the Turks) absolutly deny the most sacred, and vndeuided Trinity [...] is euident from their fayth professed in the Alcoran [...]: Behold here, les execrables blasphemes, qu'il auoit von [...]y in son Alcoran, for thus Mahumet the [...] dog matizeth: Incredi [...] Azoara 12. sunt qui [...]sum fi [...] Mar [...] De [...] esse di [...]m, cum ipse Christ [...] d [...]cat [...] in dominum Iohn [...]0. Deum me [...]m & vestra [...] credite, They are incre­dulous, who say, that Iesus the sonne of Mary is God, seing that Christ himselfe sayth: belieue in my [Page 58]God, and your God. And its another passage of the Alcoran Mahumet vseth this wicked de­precation: Confundat Azoara 19. Deus Christ [...]anos, qui Mariae filium loco Dei venerantur, cum ipsis pra­ceptumsit, non nisi vnum Deum venerare: Let God: confound those Christians, who worship the Sonne of Mary in place of God, seing they are comman­ded, that they shall worship but one God. A point so euident, that Bibliander thus speaketh her­of: Primus Biblian. in praefac. Al­cor. 3. & maximus [...]rror Turcarum est, quòd Trinitatem in Vuitate negant: The chiefe and greatest Erro [...] of the Turks is, that they deny the Trinity in the Vnity. And hereupon another Authour writing in confutation of [...]cis [...]e thus sayth: Principalis Ricardus Ordinis Prae­dic [...]t. in con­futat. legis Saraci [...], ca. 8. intentio Mahum [...]ts est▪ persuadere Christum neque Deum esse neq [...] filium Dei.

Now let vs see, how Luther and other Gospellers do accord with Mahumet in the deniall of this suprame Mystery of Christian Religion. We first find Luther to put our of the Letany those words: Holy Vide En­chirid. Pre cum anno 15 [...]3. Trinity one very God, haue mercy vpon us. Ad also he further sayth: The Word Luth. in Postill. maio­re, Basi [...]e [...]e a [...]ud Herua­gium in euar­rat. Euang. Dom. Trinity is but an hu [...]ne In­uention, and soundeth coldly. And hereupon it is, that Calu. epist. 2. ad Polonos extat. in his tract. Theol. pag. 796. Caluin following Luther he in, thus writeth: Precatio vulgè trita est, Sancta Trinitas vnus Deus misérere nostr [...] & mihi non placei, That Prayer Holy Trinity &c. is very vulgar, and plea­seth me not. And in [...]egard of this former do­ctrine, and as not acknowledging Christ to be Consubstantiall to his Father. Luther bel­cheth out these blasph [...]uous words: Anima Luth. in lib. contra Iacob [...] La­co [...] [...]ons. 2. Wittem­berg. edit. an­t [...]o [...]351. mea odit? Om [...]usion, & optimè exigerunt A­ [...]iani [Page 59]nevocem illem prophanant & no [...]am, regu­lis fidei statut liceret: My Soul [...] hateth the word Hom [...]ousi [...]s or Consubstantialis, and the Arians de­seruedly insisted vpon, that this Word should not be inserted in the rules of fayth.

Finally from hence it riseth, that Luther expungeth out of his duch Bibler that mar­kable passage of sacred Scripture, in proofe of the Trinity: There 1. Ioan. 5. are three, which giue witnes in Heauen, the Father, the Word, and the Holy Ghost, and these three are One. And accor­ding to this doctrine of Luther it procee­ded, that the Protestant Deuines In Synod. Vilnae habis. anno 1589. of Li­tuania enacted by Synodicall authority, that the Word, Trinity thould not be vsed any longer. So crosse these men are in doctrine to the ancient Apostolike Fayth, teaching Christ to be God, and Consubstantiall with his Father, and that the diuine Maiesty Bernard. did send the Word into the World, and yet re­tayned with him the Word.

Concerning Caluins dislike (besides what is aboue said) of the doctrine of the Trinity, and consequently of Christ being God. it is more fully discouered by his interpreting of all chiefe places of Scripture, produced by all Antiquity in proofe of the Trinity with the Ariahs, and against all other Christians: He thus by his false commenting of them, main [...]yping, that they are wrongfully al­ledged in defence of the doctrine of the Holy Trinity. I will here insist in some few parti­culars. And first that markable place [...]l Iohn. 10. and the Father are Vnum, one thing, this stigma­ticall [Page 60]Aposta [...] thus paraphrazeth: Abusi sunt hoc loco Veteres, vt pr [...]barent Christaine esse Patri [...]: The antient Doctoure haue abusiue­ly alledged this place, to proue Christ to be Consub­stantiall to his Father. Neque enim Christus de Vnitate substantia disputat, sed de Consensis. For heare Christ disputeth not of the Vnity of sub­stance, but of Consent. Againe, where it is said. The Lord Genes. c. 19. rayned vpon So dome and Gomor­ [...], fire, from the Lord; Caluin thus anoideth this restimony by saying: Caluin in Gones. c. 19. Quod Veteres Christs diuinitatem hoc testimonie probare conati sunt, minimé firmumest [...] It is noc solid and firme to proue from this Testemony, the diuinity of Christ, as the Fathers attempted to haue done.

In like sort. Where it is said: Thou Hebr. 1. & Psalm. 2. are my somne (hodie) this day I haue begotten thee, Which place is produced not only by the Fathers, but euen by the Heb. 1. Apostle. to proue Christs diuinity: yet Caluin thus shifteth it of, saying: Scio Caluin in Psalm. 2., hunc locum de aetorna genera­tione Christs &c. I know well, that this place is ex­pounded by many of the eternall Generation of Christ, who, touching the Word. (Hodie) in this te [...] haue [...]uer subtily disputed. To o [...]it diuers other Tou­ching the word Eloim, in G [...]nes. c. 1. and out of the Psalm. 33. passages of Scripture, vrged by the Fathers in proufe of the Trinity, where we read that most [...]uin [...]ing Text: There be three 1. Iohn c. [...]. which giue testimony in Heauen, the Father the Word and the Holy Ghost, and these three be One; Caluin thus auoydeth the force thereof by saying: Quòd dicit. Tras es [...]e Vnum ad Essentiānon refertur Caluin in 8. Ioan. c. 5. sed ad Cōsensum po [...]iūs, Where the Apostle sayth that. Three are One, [Page 61] these words are not to be referrad to the Essence. but rather to Consent.

Thus we see, how Caluin, thereby to conspire with Mahumet, the Turks, and the Arians in denying the Blessed Trinity, & Christ to be God, hath poysoned the chiefest, and most forcing passages of Gods Word, euer anciently produced for proofe of that su­preme Mystery, with his most wicked ex­positions of them: A Point so cleare, that Aegidius Hunius in his books entituled, Caluinus I [...] ­daiza [...]. Huunius (the Protestant) char­geth Caluin with Iudaisme, for such his pesti­lent deprauing of the former sacred Texts of Scripture. O Impiety scarsly piacular, since he, who created the World, is here not ac­knowledged by the World: Mundus Iohn 1. per ipsum factut est. & mundus euni non cognouit.

The 17. Symbolisme, Concerning the suffering of Christ. CHAP. XVII.

TO proceed further: Mahumet affir­meth, that Christ did not suffer for Mākind, since he sayth, that Christ did not suffer death at al. Thus did Mahumet euen wound, and crucify Christ of new, in teaching with Eutiches, that Christ was not wounded, or crucified at all. For thus we read in the Alcoran: iudaei Azo [...] 1 [...]. & [...]. Mariae blasphemiam. & immoderatam contumeliam infe­runt, dum eius filium Christu [...]. Dei nuncium. se interemisse per [...]ibent; Euns [...]im [...]equaquam, sed [Page 62]alterum et [...]milem interfecerunt, quia Deut incen [...] ­prehensibilis & sap [...]ens eum ad se migrare fecit. The Iewes do offer blasphemy, and immoderate contumely to Mary, whiles they say they did put to death Christ her sonne being the Messenger of God; for him they killed not, but another like to him; for God being incomprehensible and wise, caused him to leaue the World, and remooue to him. From whence we infer, that since Christ (according to Mahumets doctrine) did not dye at all, that therefore in his iudgment, he dyed not for the Redemption of Mankind.

Luther, and his followers do (at least in words) grant that Christ did corporally dye. But they further teach, that his death of Body could not, nor did redeeme the World, ex­cept his Diuinity had also suffered. Thus they: annexing this Impossibility of Christs suffe­ring according to his Godhead (since true Diuinity is impassible.) And thus potentially they teach with Mahumet, that Christ did not redeeme the World; contrary to the Sen­tence of Gods Vniuersall Church, maintay­ning, that Christ, who had no sinne, became a Sacrifice for sinne. Now that Luther tea­cheth, that Christ suffered (besides his Cor­porall death) according to his diuinity, is euident out of Luthers owne words, which are these: Cum Luther in Confess. ma­iore, de caena Domini. credo, quòd sola humana na­tura prome passa est &c. When I do belieue, that only the Humane Nature suffered for me, Christ is a Sauiour of a vile and small account, and needeth also a Sauiour for himselfe: an execrable Blas­phemy, since in Christ his Passion, through [Page 63]the coniunction of the Diuinity with the Humanity, an infinit debs was discharged by a finit payment; and yet only infinity of sa­tisfaction doth truly expiate infinity of sinne.

The same Luther in another place thus writeth: Pertinacissime Luther. l. de Concil. par. 2. contra me pug [...]abant, quod diuinitas Christi pati non posset. They conten­ded most pertinaciously with me, for that they maintained the diuinity of Christ could not suffer. And Musculus (a great Lutheran) agreeth with Luther herein, of whom Siluester Che­canorius (a Protestant) thus writeth: an­draas Musculus non veritus fuit palàm dicere &c. Andrew In dialog. de corruptis moribus v triusque par­tis. Art. 3. fol. 5. Musculus was not afraid opēly to say, That the Diuine Nature of Christ (which is God) was dead together with the humane Nature vpon the Crosse. Thus did Luther and his scholler conspire with Mahumet, in frustrating the Redemption of the world by Christ, seing Luther would not grant his Corporall death preuayled any thing except his Diui­nity (which was impossible to doe) did suf­fer also. O how forgetfull was Luther (with Mahumet) of the words of the Apostle: Re­conciliati Rom. 5. sumus Deo per mortē filij eius: We are reconciled to God by the death of his Sonne? And how far distant was his iudgment from S. Austins iudgment herein, who writing of Heresies in generall, particularly recordeth this opinion of Luther in these words: There August. com. [...]. de Hae­resi, ad Quod­vult Deum. Haeres. 73. is an Heresy, which teacheth, that Christs di­uinity suffered, when his flesh was fastaned vpon the Crosse?

The 18. Symbolisme; Touching the second Person in the B. Trinity. CHAP. XVIII.

TO passe yet further touching the Second Person of the most Sacred Trinity. This is an Azoara, in the Alcoran: Deus Azoara, 27.28. est substantia necessa­rio existens, eui impossibile est, vt naturam aliunde mutuetur: God is a necessary substance, to whome it is impossible to take, or borrow his Nature from another. And againe in another part of the Alcoran, we thus find set downe: Constanter Azoara, 40. & 53. dic illis Christianis, Deum vnum ess [...]ecessariò omnibus, qui nec genuit, nec generatus est, nec ha­bet quidquam simile. Mantaine constantly to those Christians, that God is but one to All; who hath neither begot, or is begotten, and who hath not like to him.

From these passages of the Alcoran, we fynd, that (according to Mahumet) God can­not borrow his Nature from another. Now to apply this: The Protestants teach, that Christ hath his diuine nature from him­selfe, and not of his Father: So teach Caluin Caluin in examin. persi­diae Valentini Geneilis, ex­ta [...] in eract. Theolog. pag. 77 [...]. and Beza, Beza contra H [...] ­chusium. besides many others. And the mayne Reason, why these Protestants teach, that Christ hath not his Essence of his Father, but of himselfe, is taken our of the former Azoara in the Alcoran, and in that respect borrowed from Mahumet. To wit, because God cannot borrow, or take his [Page 65]Nature from another. And thus we see how our Ghospellers conioyne with Mahumet, in denying Christ, as God, to haue his di­uine Essence from his Father; and by con­sequence, admitting Mahumets ground to be true (which also is their ground) that Christ is not God. Which Blasphemy of theirs is wholy repugnant to the Nic [...] Councell, and Athanasius his Creed▪ Both which teach, that Christ taketh his Diuine Nature from his Father, and that he is God of God.

Behould here (O you my Countrimen) how these Blasphemies haue begun, a pulluler, & [...]'enracener entrerous; and how your chiefe Doctours by way of necessary Inference (grounded vpon Mahumets Alcoran) do deny Christ to be God, and therein do deny (with Mahumet) the most Blessed & rudeuided Tri­nity; in which most Reuerend Mystery (to speake in the Churches Idiome) God re­mained that, which afore he was, and assumed that, which afore he was not [...] suffering neither com­mixture, nor diuesion.

But to returne: According to what is aboue deliuered, Osiander the Protestant had iust reason thus to exprobrat the Reformed Arians of these dayes in Poloni [...], which Men are Protestants refined, or sublimated: Illi Osiander C [...]. [...]6. pag. 26 [...]. aiu [...] Deum vnum in Essentia, tri [...] in Personi [...], esse commentum Antichristi &c. These reformed Arians teach, that to say, God is One in Essence, but three in Person, is a fiction of Antichrist: And that it is the three headed C [...]rb [...]s, the God [Page 66]Baal, Moluch &c. Did euer Mahumet, or Ser­gius eructate out of their impure breasts such poyson, as the Arions of these tymes (com­parting with Mahumet) and all originally Protestanis, haue done?

The 19. Symbolisme, Touching the ouer­throw, and implicite deniall of Christ his Passion. CHAP. XIX.

YEt further to discourse touching the supreme Mysteries of Christ. Mahumet in his Alcoran teacheth (as aboue is shewed) that Christ did not suffer death vpon the Crosse, Azoara [...]. but one like vnto him did suffer. Well Luther, Luther. lib. quod Ver­be Domini firmiter stant. and the Lutherans Kempni­ [...]ius 2. part. Examin. c. 4. [...].13. Illyricus, lib. de mystica, Sacramentali, & extrema praesentia Corporis Do­mini in Caena. with ioint consent maintaine, that the Body of Christ (through its hypostaticall, and inseparable Vnion with the Diuinity, is in all Places. True it is, that the Deity is euery where; yet no where, but in it selfe; And that Gods immensity is such, as that it includeth in it selfe euery thing, and yet is included in euery thing. But howsoe­uer this he, notwithstanding certaine it is, that the doctrine of the Vbiquity of Christs bo­dy and humanity, maintained violently by Luther and others, doth vtterly ouerthrow all the mysteries of Christ, and particularly of his Death and Passion; and thereby it makes our Nouellists to ioyne hands with [Page 67] Mahumet, in Vertually denying the said My­steries. For once granting that Christs body is in all places, then followeth it, that it was in the Virgins wombe after its byrth, or death; That it was in the graue before Christs death, and after his Resurrection; Finally, that it was vpon the Crosse after it was taken downe, and in Heauen before its Ascension. Thus we obserue, that this doctrine of Vbiquity taught by Luther, whol­ly destroyeth, and frustrateth the Mistery of our Sauiours death, and Passion. Therefore I conclude, that Luther, and the Vbiquitaryes do ioyne and agree (by ineuitable dedu­ctions taken from their owne doctrine) with Mahumet, in implicitly denying, that Christ did really, and truly suffer death for the Saluation of Man. And thus though the Deity be finite (to speake in a reserued sense) only in Infinity; so contrarywise by force of this absurd doctrine of Vbiquity, the body of Christ is become infinite, though really and truly but finite, and limitable.

Here now I will giue a parse to my Pen (for the present) in vnfoulding, How Mahumet, and Luther with his brood (with equall forces) labour to annihilate the chiefe Articles touching the Trinity. Only with this I will conclude: That if Matta­thias, and his sonnes (as is recorded in the 1. Ma­chab. c. 2. Machabees) so much lamented to see the Mysteries of their Law prophaned; How much then more ought euery zea­lous Christian, euen with disconsolate [Page 68]sighs, and suspirations to mourne, whe [...] they behould the Carcinall Articles of Christianity (of which the former were but Types, and adumbrations) to be by Mis­creants, and Heretiks promiscuosly betram­pled vpon, contemned, yea denied? Videte Thren. 1. si est dolor, sicut dolor iste.

The 20 Symbolisme, Touching the particu­lar Motiu [...]s of Mahumets, and Luthers Apostasy. CHAP. XX.

IN this next place, we will take into our Consideration, what Articles of Christian Fayth were the particular Motiues of Mahumets Apostasy; and ob­serue, whether your spirituall Progenitours do run in the same Tract with Mahumet, or noe.

In the Alcoran, we reade, that Mahumet thus by supposal demaunded: O Iesu Azoar [...] [...]3. fili Maria tu persuades hominibus, vi te, Matrem (que) tuam, duos Deos habeant, & venerentur? O Iesus, Sonne of Mary dost thou perswade men, that they may haue, and worshippe thee, and thy Mother, a [...] two Gods? Vpon which Azoara. Bibliander maketh this Annotation: Bibliand. in Margino Aleorani. ad Azohram. [...]. Mariam pro Deo co­li obijcit Mahumetes; Mahumet doth obiect, that Mary is worshipped for a God: Bibliander in the same place more plainly speaking in this sort: Constabat Bibliand. [...]bi suprà Diuam Virginem superstitios [...] à multis Chri [...]teaxis celi, quod hodie quògus fi [...]. [Page 69]dum eius opem supersti [...]o [...]e implerani: It wareui­dent that the Holy Virgin was than superstitiously worshipped by many Christians, as also at this day the is, whyles men superstitiously implore her help.

The second Cause or Mahumets Reuolt from Christianity, is deliuered by the fore­said Bibliander in these words: Quod simulacra venerantur Christiant: Because Christian do worship Bibliand▪ ibidem. images. The dislike of Mahumet concerning the doctrine of Images, is further witnessed by Septem-castrensis, thus writing: Saraceni Septeme. defide & re [...] lig. Yurc [...] ­rum & Turcae imprimis Imagines om­nes seu pictas, se [...] sculptas, sic detestantur &c. The Saracens, and Turks do so hate all Images, whether they be pictured, or engrauen, that there­fore they call Christians, Idolaters; Yea they will not seale their Letters with any [...]graum print, or Image.

And are not these two points great stum­bling Blocks for mens reuolting from the ancient Christian Fayth in these dayes? So firmely do our Innouatours compart with Mahumet, the Saracens, and the Turks in the Causes and Motiues of forsaking the Chri­stian Fayth. And to begin with the first. Luther Luth. in serus, de N [...] [...]ali [...]. Ma­ri [...]., and Peter Peter Mart▪ in Comment ad cap. [...]. prioris ad Cor▪ Martyr charge the Catholiks with Idolatry, committed in saying the Antiphona, beginning thus: Sal [...] Regina, Mater Misericordiae &c. mantayning. that the Catholiks do ascribe heereby that honour to the B. Virgin, which is proper on­ly to God. In like manner the Protestants through Ignorance, and Malignity insimu­late the Catholiks within the forsaid crime [Page 70]of superstition, for their saying the Hymne, directed to the Mother of God▪ which thus beginneth: Aue Maris In offieio B. Mariae. stella, Dei mater Al­ma &c.

To come to Images. Whereas Vide Co­chlaeum in Vita Lutheri. Carelo­stadius (the Heretike) was the first in this Age, who ouerthrew Images in the Chur­ches; we find Luther to approue this his fact; only he was displeased, in that for the per­petrating thereof, Carolostadius did not de­maund authority, and warrant from him. Melancthon Molanct. in oc. cont in explicat. De­casògi. in like sort reprehendeth the worship of Images, as superstitious. The Magdeburgenses Magde­burg. Cent. 8. passim. and Caluin Calu. In­stic. l. 2 c. 11. & lib. [...] c. 9. proceed herein with the same pertinacy. and fro­wardnes. And answerably to this their do­ctrine of Images (carleur Theorique, & Pra­ctique [...]'accordent) the custome of such of our times, who did cast of the Roman Religion, was euer most violent and impetuous vpon their first imbracing of Protestancy against Images.

For to turne our eye vpon Flanders, We find Osiander (the Protestant) thus to re­cord: Osiander Epitom. Cent. [...]. pag. 491. The Low-Countrimen by publiq [...]e writing renounced all Subiection, and Obedience to Philip their Lord and King; And when aboue foure hundred of them of good ranke, had sued for liber­ty of Religion, and did not obtains their motion, the impatient people moued with fury and rage, at Antwerp, and other places of Holland, Zeland, & Flanders, brake downs Images &c. And France (my deare Country) I would to God▪ I could not say so much of thee; But it is [Page 71]otherwise, since diuers Iconemachyes in thee, at their first abandoning of our Catholike Religion practized the like sacriledge. Wit­nes hereof is the History of France written by a Protestant, who thus relateth: The Hi­story of France i [...] entituled: The generall Iuuentory of the History of France, writ­ten by Iohn d [...] Serres. The Protestants did grow eager, and violent in all pla­ces where they had power; They tooke reueng [...] vpon Churches, Images &c. Witnesses also hereof is the Towne of Rochell, and all other places in thee, possessed by the Hugenots, who through their (more then Vatinian) fury haue leaft no Images vnbroken, nor Crosse (the remembrance of our Sauiours death for Mankind) vncast downe, and not shiue­red in peeces.

But to expatiate no further in Examples, and to wynd vp the seuerall threeds of this Paragraph; I conclude, that our Sergius of Saxony (I meane Luther) and his [...]pidr [...]mi, or Followers, did wholy conioyne with Mahumeticall Sergius▪ in making the doctrine of the Honour exhibited to the Mother of God, and of the Worship giuen vnto Images to be (among others) two strong induce­ments for their abtenunciation of their most Ancient, Catholike, Apo [...]tolicall, and Romā Religion: May we not [...]inke then, that the punishment of these two Apostati­call Monkes for such their flagitious pro­ceedings, are at this present all One?

The 21. Symbolisme; That the Turkish, and Protestant Clorgy do marry. CHAP. XXI.

BVt let vs goe to other points, Who write of the Religion of the Turks, affirms, that the Turkish Priests do marry, & take wyues. For thus one of their Historians sayth: Sacerdotes Sept [...] ­ [...]a [...]. d [...] fide & relig. Tur­ [...]m, pag. [...]9. Tur­cici habent [...]xor [...]s, & vxori liberis, & familia va­cant. The Turkith Priest [...] haue wyues, and all their care and imployment, as about their wyfe, their Children, and family. Yea the Turks are so great enemyes to Virginity, as that the for­mer Septem­castr. c. [...]3. Historian, and others Richerius lib. d [...] moribus Tercerum, dedi [...]ated 10 Francis, king of France. thus re­cord of Mahumet: Mahumetes multum vrget. ne quis maturâ atate eutra matrimonium degat: Mahumet much presseth, that not any of full and ripe ago, should liue out of the stace of Matri­mony. Mahumet further teacheth (as ano­ther Historian recordeth) That, Veluptate [...] Cuspin do Religione Turearum. corperis futarae faelicitati minime obsunt; The pleasures of the Bedy are [...] hinderances to future felicity; whi [...] is included in the eight Azoa­ra of the Al [...]ran, touching multiplicity of wiues.

Well now my deare Countrimen of France. Is not all this good Hugen [...]tis [...], or Prote­ [...]tancy? Let vs examine the Particulars. And first touching Marying of Priests, or of Mini­sters among those or that Reformed Religion; What Minister among them almost (& this [Page 73] soub [...]le protexte, & vaile de la gloir [...] d [...] Die [...] (vn­der the recture (forsooth) of Gods glory) who is not matried? And how ready are they wrongfully to detor [...] in defence of their Mariage those Words of the Apostle, Honorabile Hebr. 1 [...]. Connubium in omnibu [...]? A wife indeed is so inseparable a Character of our new Ministers, as that a Minister without a Woman, is but Halfe himselfe, and wanteth that which conduceth to the [...]. or per­fect accomplishment of his function. So much doth the Flash dominere in these good men, who vaunt themselues to be All-spirit▪ who indeed liuing in flesh, do also liu [...] af­ter the flesh.

Now touching the aduancement of ma­riage in all persons without exception, and depressing of Virginity with Mahumet, and Sergius, I [...] is most strange to obserue, what the pens of your chiefe Professours haue left written. The first broaches of the vnsa­very Vessell of your Religion, thus balan­ceth Matrimony with Virginity saying: If we Luther tom. [...]. Wi [...] ­temberg. ad cap 7.1. Cor­fol. 107. weigh the Nature of Matrimony, and single [...] vnmaried lyfe in themselues; Matrimony is [...] Gould, and the spirituall state of single lyfe, as Dunge. To whome subscribeth Whitakerus, saying: Virginity Whita [...] contra Comp. rat. 8. is not absolutly good, but on­ly in some respect and manner. And hence it is, that the forsaid Luther more fully thus ex­presseth himselfe [...] He that Luther▪ tom. 7. Epist. ad Wolf­gengum, fol [...] [...]0 [...]. determineth to be without a Woman, let him lea [...] of the name of a man and become a plaine Angell, or spirit. A goa­tish assertion!

Concerning the other point aboue men­tioned, where Mahumet decreed, that (if we will belieue the Alcoran) the Pleasures of the Body are no lets to future felicity; It is the very doctrine of Luther, inuested in other words, who ascribeth so much to Fayth, as that no corporall Pleasure (how vnlawfull soeuer) or any other sinne can preiudice a Mans Saluation. His words are these: Tam Luther com. 1. Wit­temb. de Cap­tiuie, Babyl. fol. 74. diust est Christianus &c A Christian is so [...]ith, as that though otherwise he would, notwith­standing he cannot loose his Saluation, by any s [...]nne how great seeuer, except he will not belieue. And hereupon Luther further thus catechizeth his Schollers: No Luther in his Sermons. worke is dirallowed of God, except the authour, and worker thereof be disallowed. With whom the fornamed Whi­taker [...]s accordeth in these words, full of in­cirement to sinnet Si Whitak, de Eccles. con­tra Bellarm. controuer. 2. quaest. 5. quis actum fidei, ba­bet, [...]i peccatae non nocent: Thus fortably to these mens Ghospell, no pleasure, or sinne (as Mahumet toucheth) can hinder mans fu­ture Happines: Thus much of these formes Points: And of this last point more fully hereafter.

The 22. Symbolisme; Concerning the con­iunction of Ecclesiasticall supreme Authority, with temporall Authority. CHAP. XXII.

TO come to other Symbolysms and Agreements, betweene Mahumet & your Grand-Maisters▪ Mahumet to his temporall Authority adioyned spirituall Authority, making himselfe su­preme Cuspin. in Mahumeto. Head of his Church, (if so I may call it) and by force and violence of such his authority, proposed to his subiect [...] and vassa [...]s only such point [...] of fayth ( [...]nd not any others) to be belieued, which he had caused to be set downe in the Alc [...]ra [...] ▪ Thus making his sword his M [...]yses, or some new Euange [...]ist, to ordaine, what was to be belieued, and what not.

And do not most of our Protestant wri­ters maintaine the same spirituall Authori­ty in secular Princes? And do not the said secular Princes put the same in execution? True it is, that diuers of your Religion teach, That the first Popes were but as Tu [...] ▪ tours only (so to speake) of the st [...]te of th [...] Church, during the time other Infancy: But to the Temporall Prince they affoard at most absolute Primacy, and Soueraig [...]ys ouer the Church: Heare, what Muscul [...]r (who seemeth, that, il abi [...] pri [...]n tincture de [Page 76]Mahumet, he hath receaued some dye from Mahumet herein) writeth of this point, say­ing: Confidenter M [...]scul. in loc. com de Magistrat. pag. 570. & 520. asserimus omnens eam potesta­tem &c We confidently auer, that all that Power, by the which Authenticall Lawes bynding the Con­sciences of subiects, are constituted whether they be called Ciuill, or Ecclesiasticall Lawes) do neither belong to the Church (that is, to the Multitude of the faythfull) neither to the Ministers of the Word of God, but only to the Magistrate, to whom is gi­uen Soueraingty, and Command ouer the subiects. And according to this doctrine, almost all Protestant Princes in most Coūtter where they reigne, do challenge to themselues an vnappealable soueraingty & supremacy in all Ecclesiasticall Causes. The first example whereof they tooke of King Henry the eight of that Name, King of England; Who was the first (as elswhere is shewed in this Treatise) that dared to vendicate to him­selfe Supreme spirituall authority; prescri­bing what Articles of fayth should be be­lieued, and what not, as is auer [...]ed by some Catholike Writers Sanderus de Schismate Auglicano. of that Nation.

And here we are to obserue, that as Mahu­met, and temporall Protestant Princes did indifferently erect themselues Heades of the Church, within their owne Ditions, & dominiōs; So also what places of Scripture Protestant Princes (by misconstruing of them) may alledge in warrant of this their assumed Exoticall authority; the very same Text of holy Writ may Mahumet (with as much reason) produce with them in defence [Page 77]of his pretended Ecclesiasticall Primacy. Thu [...] for example, Mahumet may alledg in behalfe of himselfe (through the same con­struction of them, which the Protestants giue) these Texts (besides others) follow­ing: Omnis R [...]m. [...] Anima Potestati sublimi [...]ri sub­dita esse debet; id (que) non propter iram, sed propter conscientiam. Euery soule ought to be subiect to hi­gher Powers, not only for wrath, but for Conscience sake. And againe: Propter 1. Petr. [...] De [...]u [...] Regi par [...]n­dum est, tanquam praecellents: The King is to b [...] obayed, as excelling. Thus we see, that Mahu­met, and our New Gospellers agree in do­ctrine, of this strange kind of Supremacy, in the practize of it, and in their proofes, and supposed warrant thereof, out of their mu­tuall false wresting, and racking of God [...] Holy Word. But to the rest.

The 23. Symbolisme; Touching the deniall of Originall sinne. CHAP. XXIII.

THe next Point, in which I will al­ledg Mahumet, and out New Euan­gelists fraternal combination, shall concerne their mutuall denying of Originall sinne. We thus reade in the Writers Cuspi [...]. de religions Turc [...]ium, Septem ca­str [...]sts, R [...] ­cherius de [...] de moribus T [...]rc [...]rum. of the Turkish History: In Alcoran [...] pra­cipitur Circumcisio, quanquam um a [...] expiationem peccati Originalis, quod nullum [...]sse arbitrantur Mahumetani. In the Alcoran Circumcision is com­manded, though not for expiation of Originall sinne, [Page 78]the which the Mahumetās do not Delieue to be &c.

Now let vs see, if our l [...]te apearing Gos­pellers do not iampe in doctrine herein with Mahumet. Swinglius doth thus dictate of this point: Quid Swingl. l. c. Epist. fol. 2 [...]. breutus aut clarius dici potuit, quam Originale Peccatum non esse Pecca­tum, sed Morbum; & Christianorum liberos propter illum morbum non addici aeterno supplicio? What can be spoken more briefly and clearely, then that which we call Originall sinne, to be no sinne, but a disease, & that the Children of Christians through this disease, are not adiudged to eternall punish­ment? And furthe [...]: Morbus Swingl. tom 1. de Baptism. fol. 90. hic damnatio­nem nobis afferre nequit; This disease (meaning of Originall sinne) cannot bring damnation to vs. And yet more: Theologi Swingl. de Baptism. vbi suprà. nostri Originalem illum morbum peccatum esse dixerunt, sed toto cae­lo errant. Those our deuines, which call this Origi­nall disease a sinne, do extremely erre.

Finally to omit many other such like sayings of Swinglius, he concludeth thus: Culpa Originalis Swingl. tom. 2. de Peccato Ori­ginali. fol. 110. non vere, sed Metonymice culpa vocatur. Originall sinne is called a sinne, not truly, but only by the figure Metonymia: So great an assotiation there is betwene Mahumet, & Swinglius herein: Whome notwithstanding Beza honoreth with this Eucomion: Beza de Hoereticis puniendis, pag. 175. Swin­glius, insignit ille nostris temporibus Christi Aposto­lus; The which commendation Beza neuer would haue ascribed to Swinglius, if Beza himselfes had been of a different doctrine from Swinglius in this most weighty point of fayth.

The 24. Symbolisme; That Baptisme is not Necessary. CHAP. XXIV.

AS Mahumet did not belieue, there was any Originall sinne; so also h [...] did not thinke, there was any ne­cessity of Baptisme, so far forth, as it should conduce to the taking away of Originall sinne: the reason being (as is here im­plied) because Mahumet did belieue, that there was no Originall sinne to be taken away, either by Baptisme, or Circumcision. Now, do not our New Maisters beat the same Path in their Writings with Mahumet▪ Marke (my deare Countrimen) how contem­ptuously they pronounce of Baptisme, & be ashamed of their Mahumetan Infidelity.

I will begin at the source with Luther; And, Si la fountaine est corru [...]pu, que deuien­dront les ruisseaux: Yf the fountaine be corrupted, much more then are the small riuers thence des­cending. Luther thus instructeth his Neophyts: Si Luther lib. de Cap­tiuit. Babylon. habeas, bene; sin careas, nihil damni; crede, & saluus eris, antequam abluare. Yf thou hast Baptisme, it is well with thee; if thou wantest it, thou sufferest no losse thereby; bel [...]eue, and thou art saued, before thou be baptized, Swinglius in like sort stretcheth forth his hand, for the sup­pressing the dignity of Baptisme, saying: Baptismus Tom. 2. l. de Baptism. fol. 96. paruulorum externum quiddam, & caeremoniale est &c. Baptisme of Infants is a cer­taine [Page 80]externall and Ceremoniall thing, the which (as other externall things) the Church may either worthily and iustly retayne, or omit, & take away.

With these two forteth in doctrine Cal­uin, thus muttering: At ( Calu. Iu­stis. l. 4. c. 15. [...]. 2 [...]. dicum quidam, qui Baptismi necessitatem vrg [...]ns, periculum esse, ne Infans, qui aegrotat, si absque baptismo decesserit, Regenerationis gratiâ priuetur▪ Mimime vero &c. But such say who vrge the Necessity of Baptisme, that there is danger, if the Child, who is sicke do dye without Baptisme, that he is depriued of the Grace of Regeneration. Not so truly, seing God doth pro­nounce ouer Infants, euen afore they be borne to be adopted into his partage: Wherefore it follloweth not, that the Children of the faythfull▪ are bap [...]i­zed, that thereby they should be first made the Son­nes of God &c. Thus far Calum. Finally to pretermit many other like sayings, Whi­takerus thus sleighteth Baptisme: We Whitak Controu. 4. [...].M. [...]. [...]. pag. 710. may abstaine from Baptisme with this caution, that no contempt, or scandall do follow thereby.

Can any Mahumetan, or Saracene speake more vnworthily, and depressingly of Baptisme, then all these former Euangelists haue done? Whose iudgments herein ad­mitting for true, away then with that ad­monition of our Sauiour: Nisi Iohn 3. quis rena­tus fuerit &c. Vnlesse a Man be borne againe of Water, and the spirit, he cannot [...]uter into the kingdome of God; As also away with that Sentence of Austin: Baptisme Austin, [...]o [...]. 7. contra duas epi [...]t. [...]g l. 3. c. 3. washeth one all sinnes, either deeds, Words, thoughts, or Origi­nall. Thus we find, that Baptisme is, out of [Page 81]Gods good Prouidence towards vs, one Chiefe preordayned means of mans Salua­tion, euen feeding the soule with Grace; for as Gods Creation doth (as it were) mother­ly beare vs, so his Prouidence doth nurse vs.

The 25. Symbolisme; That Polygamy i [...] iointly taught by Mahumet, and the Lutherans. CHAP. XXV.

WE thus reade in the Alcoran: Vxores Azoar [...] 8. quotiescumque placue­rit, duas scilicet, tres, aut quatuor ducite &c. canisi timuritis eas nulla­tenus pacificare posse; Cum contingerit vobis eas non diligere. vnam pro alta mutare licet. Take as many wiues, as you will; to wit [...] two, three, or foure &c. except you feare they will not liue peaceably togeather; And if it shall chance, that you loue not your Wife, it then is lawfull for you, to change one for another. This point is partly touched els where, by shewing Luthers like doctrine therein. Now in this place I will shew, that Polygamy, or hauing many wyfes at once, is grounded vpon your Gospellers owne Principles; & consequently that the doctrine of Polygamy is iointly taught by them, with Mahumet.

And first, our New Gospellers do teach, that Matrimony is not a Sacrament, but only an Office, or Function of Nature, ordained [Page 82]for the Conseruation, or perpetuating of Mankind; In respect of which Office or End, it is nor repugnant, but rather conso­nant, and sutable to Polygamy. For in this sense Matrimony is but a Ciuil Contract; but euery Ciuill Contract by the ioint Con­sent of the Contractors may be dissolued, and the same, or a like Contract (without any Iniustice to any) may be made againe with others. Secondly, the Protestants gene­rall doctrine of the Necessity of hauing the Vse of a Woman, most strongly induceth the doctrine of Polygamy.

Now touching the Necessity of the Act of Copulation betwene man and Wo­man, obserue I pray (besides that aboue said of this point) what your Parent (from whose loynes all you Hugenors are pro­seminated) speakes hereof Luther then, your first Apostle, thus [...] [...]heth: Quàm Luther tom. 5 de Ma­trimon fol. [...]19. non est in meis viribus, vt Vir [...] sim; tam non est mei iuris, vt absque muliere sim. As it is not in my power not to be a Man; so it is not in my power, to liue without a Woman. And againe in the same place: Verbum hoc, Crescite, & multiplica­mini, non est praeceptum, sed plus quàm Praecep­tum. That Sentence; Increase, and multiply, is not a Precept, but more then a Precept, being a diuine Worke, which is not in our power to be hindered, or omitted; but is as necessary, as that I am a Man, & more necessary, then to eate, to drinke, to sleepe, to walke &c.

And speaking in the same place to wo­men, Luther thus indoctrinateth them: Vt in [Page 83]manu tua non est vt f [...]mina non sis; sic nec in te es [...] vt absque viro degas. As it is not in thy choice, not to be a Woman; so it is not in thy power, that thou thouldest liue without a Man. For the Counsell or Election is not heere free, but it is Necessary? For Marem feminae, feminam mari sociari oportet, Now then dreaming Luthers doctrine here­in to be true, doth it not vnauoidably in­uolue in it selfe the doctrine of Polygamy, if the parties maried, through impotency, or some casuall disease cannot performe the duty of Mariage; or should for a long time be separated in place, the one from the o­ther; since it is taught (we see) as true, That A Man cannot liue without the vse of a Woman, nor a Woman without the vse of a Man?

The third Ground of our Euangelists, im­plying the doctr [...]ne of Polygamy, is the Ordi­nary doctrine of Diuorce (euen for any small occasion) taught by them, and most fully by Bucer, who much enlargeth himselfe herein. Sortably hereto Bucer alloweth the liberty of diuorce, and marying againe, in case of departure Bucer in Script. An­glic. de regn [...] Christi. l 2. c. 16. of the one party from the other; In case of Homicide, Bucer ibidem cap. 37. or Theft; Or of the Incurable Infirmity Bucer, ibidem c. 4 [...]. of the Woman, by Childbirth; Or if the Man proue Lunatike; Or when either party is become vnable to render nup­tiall duty; In all which cases Bucer Bucer ibi­dem cap. 124. con­cludeth, lawfulnes of diuorce and Mariage againe; maintayning the same to be, Verbo Bucer, ibidem, cap. 124. Dei consentiens; agreable to the Word of God.

Now according to this doctrine of B [...] ­cer, Luther thus adiudgeth: The Luther, tom. 5. Wit­temberg. Ser­mon. de Ma­trimonio, fol. 123. Magistrats [Page 84]duty (if the myfe be froward, and will refuse [...]er Husbands bed) is to curbe the wyfe, yea to put her to death. This if the Magistrate omit, the Hus­band must imagine, that his wyfe is stolne away by [...]heau [...], or dead; and let him consider how to marry another. Thus Luther, And thus we obserue, that from the former Principles, and Theo­ [...]s of your owne Teachers (to wit, that Mariage is no Sacrament; That it is not possible for a Man to liue without a Wo­man, or a Woman without a man; & lastly that Diuorce vpon seuerall Cases, and to marry againe is most lawfull) the doctrine of Polygamy is warrantable, and is to be put in practise. From all which it is necessarily euicted, that Luther, and the Lutherans con­sent with Mahumet and the Turkes, in main­tenance or defence of Polygamy, or hauing many Wiues at one, and the same tyme. Who obserueth then not here, that the spi­rit of our Gospellers (of which they do so much glory) like to those things which beget meere Contraries, ingenders corpo­rall, and fleshly desires?

The 26. Symbolisme; Touching the con­tempt of the Crosse. CHAP. XXVI.

IN the Alcoran Az [...]r­ [...]. we thus read: Iuda [...] Maria blasphemiam immoderatam &c. The Iewes do offer great contumely to Mary, when they say, they put to death her sonne Christ [Page 85]Iesus; for him they did not kill, but another like to him. Now vpon this ground Mahomet, and the Turks, did extremely hate the Crosse [...] no [...] enduring the signe thereof, or suffering [...] Crosse to stand in any place or Nation sub­iect to them. Our Reformists (though vpon another ground) do no lesse hate the Cross [...] then the Turks doe, as the whole World knoweth, and is aboue in part I haue shewed. Thus Mahumet, and our Reformists do conspire and agree, in presecuting the Crosse with an intestime hatred, though the Reason of this their Hatred be different to them both. And thus the Crosse [...] is despised, as being the remembrance of Christs Cha­rity, dying vpon it; whose graue after the taking downe of his sacred Body from the Crosse, became (as it were) that wombe, from whence, the lyfe of our Saluation did rise.

The 27. Symbolisme; T [...]hing other seuerall points of Fayth. CHAP. XXVII.

I Haue been long in giuing [...] to the Concordences, or Harmony, tuned by Mahumet or Turks, and the Prote­stants; in touch of the strings therof, we can find small iarring, but rather a perfect agrement; I meane, I haue spent many leaues in laying open the particular Symbo­lismes between them: Therfore for greater [Page 86]expedition, I will make here a coacetu [...] ­tion, or heaping together of diuers other Points of Religion, equally defended, taught, and practized by the Turks, and our new Euangelists.

28. First then the flery Protestants do teach that. Christ did not descend after his death vnto Limbus statrum. 29. That, we ought not to bowe at the Name of Iesue. 30. That, Christ did not leaue in the Sacrament his true and yeall Body, to be receiued by faythfull Christians. 31. That, Seauen Sacraments were not insti­tuted by Christ. 32. That, not any Sacrament doth conferre Grace. 33. That, the Church of God it not free from Errour in fayth. 34. That, there is not any Vniuersality of Grace proceeding from Christs Passion. 35. That we ought not to pray to Saincts. 36. That Priests haue not true Power to remit sinnes. 37. They in lyke manner teach, that there are not any Euangelicall Councells. 38. That the Church 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 th [...]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, [Page 87]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. Turca [...]um. Septem. ca­str [...]nfis, Bi­bliander, in praefat. Al­cor [...]. 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 Alcor [...]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 Richerius de moribus Turcarum. Cuspin. de re­ligione Tur­carum. &c. doctrinam, quam alioqu [...] laudabat Mahumetus, ab Apost [...]lorum discipulis corruptam, Alcorano suo se emendeturum promi [...] ­tebat. Mahument did commend the Euangelicall do­ctrine; notwithstanding he promised to purge i [...] 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, [Page 88]it may be inferred, that Mahum [...] 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 Mahum [...] (as not beliening in Christ) cānot 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 perceau [...] 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 affirmati [...] Articles to their Negatiues; since most of [Page 89]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 Apostat [...] Monk [...]) tyed themselues togeather.

Here now (O you Hugen [...]s of Fra [...]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 n [...]ked hand in­to a [...]oat fyer, and withall count to auoyd burning: For it is ou [...]r [...]uident, out of the Premisses, that concerning seuerall Passage [...] of Religion, your Beliefe consists in Mith [...] ­liefe. your Fayth in Infidelity, and your C [...]e [...]d [...] in Miscreancy; you making the Turkish Al [...] ­ran your Catechisme, for your instruction in many Points thereof. O [...]l [...]ssed I [...]my, we [...]eer [...] want thee, to deliu [...] this [...]gicall and mournfull subiect, i [...] thy accustome [...] Thr [...]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; [Page 91]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 o [...] 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 in Man by God; and conse­quently is in it selfe most religious, and warrantable▪

Neither will it au [...]yle, to auoyde the force of this Answere, to say with K [...] in [...] parts, Exa­min. p. 741. Ke [...]p­ni [...]es, That this Instinct of Nature, is the in­stinct of Nature as corrupted, which is the source, or too [...]e or all Blindn [...]s, and Supe [...] ­stition. This aduantageth nothing; For al­though [Page 92] Nature corrupted is, and hath been the fountaine of Blindnes & Superstition; N [...]elesse, whereas all Countries do agree in one common Principle, this Agre­ment doublesly [...]eameth not from the Corruption of Nature, but from the Good o [...] N [...]ure; That is, i [...] ris [...]th out of that light, which God hath engrafted, and sowed in Natu [...]. For what things proceede from Corruption, those are various, and not the sam [...], among all m [...]n. Therefore that God is t [...] be worshipped, to be inuocated, to haue Sacrifices (so truly called) and Vowes offe­red to him, and the like, which were in ge­nerall among all People, and euer were the same; do rise from the good of Nature. But that there should be many Gods, that Ido [...] hold be worshipped that men should b [...] sacrifi [...]ed, that Vowes should be made to False Gods, and such like, which are diuersly varied, all these do spring from the Corrup­tion of Nature.

Thirdly, I say, Sacrifice is congenite, & borne (as I may say) with Religion, as ap­peareth from the Examples of the first son­n [...]s Genes. 4. of Adam; and after from Nee; Genes. 8. and [...] fr [...] the Prophets. Therefore their Coniunction is most Necessary. Fourthly, Sacrifice (so properly called) and Vowes are worships in [...]on [...]inicable, and peculiar to God, That i [...], they are due only to God; for other kinds of Honours are (in some sort) to be imparted to Creatures; Therefore no [...] Religion [...] subsist without S [...]ifice, and [Page 93] Vowes. And though Vowes in a secondary manner may be said to be made to Saints, we are to conceaue hereby, that this is but only the subiect of a Vow; wheras the Vow formally, and really is made only to God, as the Chiefe S. The­mas 2.2. qu [...]. 88. ar [...]. 5. Schoolemen do teach. Thu [...] much in clearing this retortion, made a­gainst vs Catholiks.

Now from hence, (to apply it to our Purpose) the iudicious and learned Rea­der may gather, that we Catholike is ho [...]l­ding the doctrine of Sacrifice, and Vowes, do indeed agree with the Turks herein; but not with them as they are Turks, but as they are men indued with Reason; in whose Soules (as in the Soules of all other Men) God euen by the instinct of Nature, and light of Reason, hath indifferently infused the beliefe of the said former Points. And thus if we Catholiks be blynd, and superstitious in these doctrines, (as Kempniti [...]s suggesteth) yet are we warranted with the like blind­nes and superstition, not only of Christs primitiue Church (the which point here to shew would be ouer tedious) but euen of all Mankind, as it is incorrupted.

Of the coniunction of the Turkes, and some temporall Christian Stater, against Catholike Princes. CHAP. XXIX.

NOw after I haue sufficiently dis­played the great Coniunction in doctrine, which our New deuines do beare to Mahumet, and to his of­spring, the Turks; I hold it conducing to our subiect in hand, in part to lay open to the world (and particularly to you, my Coun­trimen) the secret combination of mynds both of some Protestant States, and Prote­stant Ministers, banding with the Turke, a­gainst the Pope, the Emperour, and other Ca­tholike Princes, and all originally for matter of Religion; the which motiue most of them make the cementation of their Ami­ty: So much in these mens peruerted Iudg­ments, doth the Turkish Religion ouerbal­lance, and weigh downe in Worth, & dig­nity the Roman Catholike Religion. By which their Heathnish Proceeding may not our Sauiour (the Institutour of our Re­ligion) say with Moyses: Cui Isay. 40. compara­stis me?

To begin. It is euident and knowne to the whole World, that when they of Hol­land, for Religion, did first rise against the King of Spayne, diuers Troopes, and Com­panyes [Page 95]of their souldiers did beare in their Ensignes, a siluar figure, or stamp of the Moone increasing (being the Armes of the Turkish Emperour) with these French Words insculpted therin: Plus [...]ost Turcs, qu [...] Papaux; That is, We will rather be Turks, then Papists.

In like manner, Erasmus recordeth, that when the Emperour Charles was to wage Warre with the Turkish Emperour, leuelling forces throughout seuerall parts of Germa­ny; the Lutheran Party, and faction was so far from yealding any help, and succur­rency thereto, as that they openly proclay­med their dislike and disaffection of that Action in these word: Malle Erasmus, in Epist ad Fratres Ger­mania Inf [...] ­rioris. se pro Turca non baptizato pugnare, quàm pro Turca baptiza­to; They had rather fight in defence of a Turke not baptized, then for a Turke bap­tized, thereby meaning the Emperour of Germany, and thus preferring only for cause of Religion the Turkish Emperour, before the Christian Catholike Emperour. So deepe an impression had these ensuing Words of Luther (their Proto-pater) made in the Ger­mans minds; Religio Luther in Genes. cap. 48. Romana magis est Ido­lolatrica, quam Turcica; Et Pontifex ille magis est periculosus Christi hostis, quàm est Magnus Turca. The Roman Religion is more idolatrous, then the Turkish Religion: & that Pope or Bishop of Rome, is a more dangerous Enemy to Christ, then the Great Turke is.

The lesse wounder their it is, that we find Luther (as aboue is shewed) in one of [Page 96]his Bookes thus writing: Praeliari Luther, [...]om. [...]. Wit­temb [...]rg. Ar­tic. da [...]nat. per Leonem [...]0. Art. 34. aduer­su [...] Turcas &c. To fight against the Turks, is it withstand God chastizing our sinnes by them. And more. Let vs Luth. in explice. Art. 34. abstaine from the Turkish War [...] as long as the Popes Name preuailes vnder Heauen. And further: Ore Luther in Epist. contra [...]uo mandeta Imperialia. cunctos pios Christianos no vilo modo vel in militiam cant, vel dent aliquid, contra Turcas, quandoquide [...]t Turca dec [...]es pru­dentior probior (que) est quàm Principes nostri. And yet the said Luther more fully vnbreasteth his Loue and affection towards the Turke, saying: Luther in confutat Do­ctorum Paris.impress. Neo­b [...]rgi. Vi liberé animum meum aper [...]am; Hoc aperie de me praedico, quòd tam inuitus T [...]r­cam gladio inuaderem, quam Christianum fra­trem. To open my mind freely, I openly confesse, that I would as vnwillingly assault with my sword, a Turke, as any other that is my Christian Brother. Thus Luther, in affection fully equalling a Turke with a Christian. O the monstruous­nesse of Apostasy!

But to proceed further. The Prince of Condy Matth. de Lanoy en s [...] replique. l. [...]. chap. 13. in France in the yeare 1570. being banished France, and retiring himselfe to Basill, and consulting there, how to raise Rebellion against the King of France; The Protestant Ministers of that City perswaded him, to be subiect himselfe to the Turkish Emperour, and craue assistance of him. In like sort we Frenchmen, or rather, we Franco-Turca in the Rebellion to the yeare 1568. made a Petition to the Turke for ayde, a­gainst our owne Soueraigne King, and Country; giuing our reasons thereof to the Turkish Embassadour in these Wordes? [Page 97] Quia In literii Constanti­nop. scriptis ad Venetum Patricium, in fine libri de furoribus Gallisis, fides Protestantiam, Turcicae erat quàm simillima. Because the fayth of the Protestants, was most lyke to the Turkish fayth: As also in that, the Protestant Princes of Germany fauouring the Tur­kish Emperour, might hinder all the designes of the Roman Emperour.

These were the Reasons in particular. Which said French Men did thus promise the Turke in the forsaid Petition: Sefore In lit. Consta [...]s. [...]b [...]. suprd▪ sem­per paratissimos, ad turbas in Galia, Germania (que) concitandas &c. That they would euer be most ready to cause Combustions and Troubles, by in­censing the Communalty in France, and Germany whensoeuer the Turkish Emperour should hould is conuenient. Such is the diabolicall, and Hel­lish malice of Heresy, thus taking part with Misbeliefe, Infidelity, and Miscreancy, against our most ancient, and Apostolicall Roman Fayth. Which course must needs seeme the more deplorable, if we call to mynd, that our Kings through their piety, & constant professing of the true Religion haue most deseruedly purchased the Title, of Reges Christianissimi: Why then should not their subiects in imitation of their Vertue, be sti­led, Subditi Christianissimi? But (alas) their state is far different from this. For how can those men be truly called Christianissimi, who are scarse (at least imperfectly) Chri­stiani? For doth Nature euer afford a Su­perlatiue without a Positiue?

The Reasons of the frienshippe betweene the Turke, and some Lutheran States. CHAP. XXX.

IN this place, we will penetrate a little into the Reasons and Grounds, why our New Gospellers. & the Chiefe Lay-Professours of the Reformed Religion do beare such a fauorable Aspect to the Turks, and their Princes. This we shall find to proceede from Certaine Principles of the Protestants doctrine (of which some a­boue are briefly touched.) Which being be­lieued, do euen dispose the mynd for the full entertayning of Turcisme in generall; and consequently do beget in their Wils, a well-wishing to the Turke in temporall Affaires, against all Professours of the Catholike & Roman Fayth. For our New Brethren do so corrupt, and disualew the Articles of the most B. Trinity, of the Incarnation of Christ, of his Passion, and merit thereof (in all which Mysterious Passages, Mercy did draw God from Heauen to Earth, that he might ther­by draw man from Earth to Heauen) with their pernicious, false, and pestilent Scholia's, as that the next step is vtterly to deny those supreme dogmaticall Articles and Posi­tions of fayth; and so by imbracing Mis­creancy, to rise vp absolute Turks, or Iewes.

And according to this my assertion, we find AEgidius Hunnius (a most forward, and [Page 99]eminent Lutheran) to confesse no lesse▪ Which Hunnius did write a booke against Caluin bearing this Title: Caluinus Iudaizans; Hoc est, Iudaica Glossae & corruptelae quibus Ioan­nes Caluinus illustrissima Scripturae sacrae loca & testimonia, de gloriosa Trinitate, deitate Christi, & Spiritus sancti; cum primis autem vaticinia Pro­phetarum, de Aduentu Mes [...]iae, Natiuitate eius. Pas [...]ion [...], Resurrectione, Ascensione ad Caelos, & Sessione ad dextram Dei, detestandum in modum corrumpere non abhorruit, Wittembergae, anno 1593. Thus in English. Caluin playing the Iews that is, The Iudaicall Glosses & Cor­ruptions, by the which Iohn Caluin hath not been afraid, detestably to corrupt the most cleare places and testimonies of the Holy Scripture, touching the glorious Trinity, the Deity of Christ, & of the Ho­ly Ghost, and particularly the Prophecies concerning the Aduent and Comming of the Messias, his Natiuity, Passion, Resurre­ction, Ascension to Heauen, and sitting at the right hand of God.

Another Protestant writeth in like sort a booke entituled: Antiparaeus; Hoc est, Refuta­tio venenati scripti à Dau [...]de Paraeo editi, in defensionem stropharum & corruptelarum, quibus loannes Caluinus illustrissima Scripturae Te­stimonia, de Mysterio Trinitatis, nec non Oracul [...] Prophet arum de Chr [...]sto, detestandum in modum corrupit. Francosurti, Anno 1598. Thus: Anti­paraeus; that is, A Refutation of the virulent writing, made by Dauid Paraeus in the de­fence of the impostures and Corruptions, [Page 100]by the which Iohn Caluin derestably dep [...] ­neth the most euident Testimonies of the Scripture, touching the Mystery of the Tri­nity, as also the Oracles of the Prophets, concerning Christ.

A third Protestant thus stileth his booke written against Cal [...]in: Alberti Graueri, Bel­luns Ioannis Caluini & Iesu Christi; That is, the Warrs betweene Caluin and Iesus Christ, written by Alberius Grauerus, printed at Brapta. 1598.

To be short a Fourth Protestant writeth a Treatise, bearing this Inscription: Oratio de Incarnatione filij Dei, contr [...] imp [...]os, & blasphe­mos Errores Swinghanorum, & Galuinistarum, Tubingae, 1586. An Oration, or discourse of the Incarnation of the Sonne of God, a­gainst the wicked and blasphemeus Er­rours of the Swinglians and Caluinists.

Now the Swinglians. and Caluinists thus writing against the most supreme Articles of the Trinity. the Incarnation, the Passion &c. do they not open a sluce to their Readers, for the absolute deniall of the said sacred Mysteries? And once denying them, what then remaineth for the last tincture & dye of their sayth, but to become a Turke, a Ie [...], or an Atheist?

This former point is made no lesse eui­dent, by the seuerall Testimonies of the more sober and temperate Protestants. For Yacobus Andraeas thus complaineth: Minime mirandum est ex Caluinianis &c. We Andraas in [...]raefas. vefucat. A­polog. Danaei. are not to wonder; that of the Caluinists in Poland, Trans­siluanis, [Page 101]Hungary, and in other places, some im­brace Arianisme, others Mahum [...]iisme; to whose impiety the doctrine of Caluin prepareth the way. Thus this Protestant. And Pel [...]rgus a Prote­stant thus writeth: Non Pelargus in Admonis do Arian [...]s. tis Caluini [...]m, & Caluinianos in pluri [...]nis Scripturae expositionibus [...], & [...] lab [...]rtose [...]tendam: I will not spend much tyme, in [...]hewing, bow Cal­uin and the C [...]luinists, in many [...]positious of Scri­pture do play the Iewes, and the Arians.

Now from this former source it s [...]rin­ge [...]n, that a booke was written by a Scho­ler of Luther, the Argument, or Subiect whereof was in the frontispisce deliuered in these words: Admonitie ex Verbo Dei, quòd Caluinistae non sunt Christiant, sed cantum In­daei, & Mahumetani baptizata. An Admoni­tion out of the Word of God, that the Caluinists are nos Christians, but only Iewes, and Mahunis­tans Christened.

And an other famous Lutheran (being Supe [...]intendent of the Church of Raceburg) thus fully pronounceth of this point: Calui­nistae In lib [...] en­tituled, Dae Theologi [...] Caluinist. li­britres. Fran­coforts anno 15 [...]. alunt in pectore impietatem Arianam, & Turcicam, quae non rarò suo tempora palam se pro­dit, & quod Caluinistae hominibus ad Arianismum, & Mahumetismum fenestram & ianuam ape­riunt, nostri Theologi publicis libris demonstra [...] ­runt. Vz. Our Deuines haue demonstrated in their publike writings, that the Caluinists do nou­rish in their breast the Arian, and Turkish Impie­ty, which often vpon fit occasion discouers it selfe. And that the Caluinists do open the Window, and Dore to Arianisme, and Mahu [...]tisme, our de­uines [Page 102]haue demonstrated also in their publike Wey­ [...]ings. But inough of this point.

Of certaine Eminent Caluinists, who for­saking their Christianity, became open, and blasphemous Turkes. CHAP. XXXI.

AS in this first Part of this Trea­tise, I haue shewed, first, That the Turks, and our New Gospellers, who haue been (Préscheurs sedi­tieux, & dignes d'vn chastiment tres-rigoreux) seditious fellowes against the Church of God, and worthy of seuere punishment, do a­gree in forty points touching fayth, and the necessary Attendants therof. Second [...]y, how the chiefe Protestants by deprauing the do­ctrine of the Trinity, and the Incarnation, haue in their Writings playned the way to Turcisme, or Mahumetisme: So now for the closure and shutting vp of this first part, I will produce the Examples of seuerall most eminēt Protestants, who haue in their owne persons actually incorporated (not some, but) all the Blasphemies of Mahumetisme, openly professing themselues in fayth, and externall Practize thereof, to be Turks; re­nouncing and disclayming from all Chri­stianity. Obstupescite Ierem. [...]. caeli super hoc.

And to begin. The first of these Mon­sters (Monstrum horrendum, ingens, cui lumen [Page 103]ademptum) which I will name; shalbe Ber­nardinus Ochinus, a man much commended by L 9. fol. 297. Sleidan, and by Bullinger Si [...]lerus Vita Bullin­geri, fol. 28. both Protestants, and whose prayse Caluin cele­brateth in these Words: Whom Caluin, l. de Secondalis, extat in eract. Theo­log. p. 111. can I truly oppose against Bernardinus Ochinus? Now this presumed worthy Protestant, in the end became an impious Apostata, entertayning Turcisme: of whose fall Beza thus writeth: Polygamium nemo vnquam callidius, velimpuden­tius defendit quam ille impurus Apos [...]ta, Bernar­dinus Ochinus. His Apostaly is in lyke sort recorded by Conradus In Theo­log. Calis. l. 1. fol. 8. Schlus [...]enburg. Yea Beza in the place aboue alledged, sayth, that Ochinus was, omnium, Christianae Religionis dogmatum irrisor: A mocker or scoffer of all the Ar­ticles of Christian Religion.

In like manner, Adam Neuserus (no vul­gar Protestant) became a Turke, of whom Osiander the Protestant, thus speaketh: Adam Ofiand. in Epitom. Cent. 19. pare. 2. pag. 818. Neuserus, Pastor Heidelbergenlis, prolapsus est in Turcismum, Constantinopoli circumcisus. Adam Neuserus, Pastour of Heidelberg, did fall into Turcisine, and was circumcised as Constantinople. Of this Neuserus the foresaid Schlussenberg (the Lutheran) thus speaketh: Adam Schlus­senb. in Theo­log. Caeluinist. l. 1. Ar [...]. 2. fol. [...]. Neuserus elim Heidelbergensis Ecclesiae primarius Pastor, ex Swinglianismo, per Arianismum ad Mahumetismum, cum alijs non paucis Caluinistis [...]gressus est. Adam Neuserus, heretofore chiefe Pastour of Heidelberg, with many other Calui­nists, proceeded from Swinglianisme, through A­rianisme, vnto Mahumetisme,

In which testimony of Schlussenb. we may [Page 104]obserue two things. First, that Neuserus (as not being content to be defiled alone) did draw many others with him to Turcisme. Secondly, that Swinglianisme, and Arianisme are the two subordinate Passages, or Wayes to Turcisme. And therefore a German Prote­stant Doctour Ioqunes Schutz in l. 50. causa­rum, cousa. 41. calleth Swinglianisme, A­rianisme, and Mahumetisme, tres fratres vel soro­res, vel tres caliga [...] eiusdem panni. Three brethren, or three sisters, or three payre of hose made of the same cloath. A truth so euident, that he for­said Neuserus writeth of this point in this sort, being then at Constantinople: Nullus So Ste­phenus Ger­latius recor­deth these words, as spoken by Neuserus. nostro tempore mihi notus, factus est Arianus, nisi antea suit Caluinista &c. No man in our dayes, that I know, became an Arian (which is the next step to Turcisme) except he was first a Caluin [...]st, as Seruetus, Blandrata, Alciatus, Franciscus Da­uid, Gentilis, Gribaldus, Siluanus, and others. Igi­tur, qui timet sibi ne incidat in Arianismum ca­ueat Caluinismum. Therefore who is fearefull of himselfe to fall into Arianisme, let him take heede of Caluinisme. Thus Neuserus speaketh of his owne, and diuers others experience.

The next shalbe Asam [...]s, of whom the foresaid Schlussenburg thus speaketh: A­lamannus Courad. Schlussenb. vbi suprà, fol. 9. & 10. Bezae fannliarissimus, & stre­nuus Caluinista, Religioni Christiana Congum Vale dixit, & factus est Apostata, & Iud [...]us blasp [...] ­mus. Alamannus being a most fath [...]liar friend of Beza, and an earnest Caluinist, hath gi­uen his last fare well to the Chistian fayth; and is become an Apostata, and a blasphe­mous Iew. Of whom euen Beza himselfe [Page 105]thus complaineth; Alamannus Beza in Epist. Epist. [...]5. affirmant ad Iudaismum defecisse; though some authours constantly affirme, that he became a Turke. But howsoeuer the difference is but small, since a Iew, and a Turke do mutually agree in denying the most Blessed Trinity, the Incar­nation of Christ, and in denying all other Articles of Christian Fayth, proceeding from these two former.

In like manner Dauid Georgius, who li­ued a long tyme at Basill, much esteemed by the Protestants of that City; of whom O­siander thus writeth; Osiand. epit. cent. 16. part. 2. pag. 647. V [...]batur publico Vir De [...] ministerio Basillensi. Dauid George, being a man of God, vsed the publike Ministery at Basill. Now I say, this Dauid George became a most blasphemous Turke, or Iew, as the Deuine [...] In bisto­ria Georgij Dauidis prin­ted Ane­wer [...]. anno 1568. and ple­ [...]shed by the Deuines of Basil. themselues of Basill haue published, and recorded.

Paulus Alciatus (an Italian) being afore a Protestant, much labored to plante the [...]eds of Mahumetisme, in Polonia, and finally became a Turke; as Beza Beza in l. Epist. Theol. Epist 65.66. witnesseth.

Andraeas Velanus (an eminent Caluinist) not only became a Turke, but withall cor­rupted diuers others with his pestilent Writings In Pa­renesi. against the B. Trinity.

[...]alius Socinus (once brought vp in the Schoole of Geneua) forsooke his Christian [...] ­ty, and did write against the most Sucred Trinity, of whom Beza thus peaketh: T [...] ­lius Beza, Epist. Theo­log. Epist. 8 [...]. Socinus mihi quidem videtur, omn [...]s [...]ruptores longé superasse. I a [...] of mynd, that [...]lius Socinus hath surpassed all other corrupt Writers.

I here passe ouer the Examples of other Caluinists, who shaking of the Christian Re­ligion (as Waterdogs do water, when they haue no further need thereof) entertained Mahumetisme, and so became open, and exe­crable Turks; to wit, Petrus Vide Simlerum 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 [...]. 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 [Page 107]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 Isa. 60. suck the milke of the Gentills? And the Regall Prophet sayth to the Church, in the person of God; I will giue 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 Isa. 54. the place of thy Tents; spread out the Cur [...]a [...]s of thy habi­tation &c. Thy seede shall poss [...]sse the Gentills.

If now the true Church of Christs shalbe 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 Heath [...]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.

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 [Page 109]Points of fayth, & other accessory Cir­cumstances thereof. We read in Holy Writ, that, Creders Hebr. [...]. [...]pert [...]t accede [...]t [...] ad Deum. And the same Holy Writ teacheth vs, that God is Truth: Eg [...] sum Via, & Varitas. And can then man arriue to Truth, by belieuing what is false?

It is a thing miserable, Iohn 1 [...] 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 Turk [...]: But what it is, to exceede, and surpasse in atrocity of misbeliefe the very Mahumetans, Sara [...]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 Creatour [...] 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 ouerst [...]ip) other Nations in the profession of the Chri­stian fayth; which fayth is a supernaturall light, giuen to man to fyn [...] 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 [Page 110]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' [...]n crime si enor [...]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 leaf [...] 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 shalbe 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. Cor. [...] ▪ spiritualia comparens, but only Carnalibus carnalia, & vi [...]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 the Romans, and the Gre­cians, but among the Vnworthies and Monsters of Mankind, registring, and mutually con­ferring, not their faults (for in so tearming [Page 112]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 Biblian­der in prae­s [...], Alcor [...] ­ [...]. himselfe by sub [...]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 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 [Page 113] [...]ur [...]pe, assumed to himselfe the Title of Head Vide Sand. de Schis­mats A [...]gli [...]. of the Church, and decread by a Parla­ment or (generall meeting togeath [...] of all the States of the Realme) that all C [...]no [...] of the Church, and Councells, formerly [...]nacted, should be wholy [...]iec [...]ed and dis [...] ­nulled; those only excepted, which him­selfe vouchsafed to app [...]ou [...]. And accordin­gly such Canons and decrees, which him­selfe, and some few, others substi [...]ured by him, did make, wer [...] 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 Engli [...] 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 Marty [...]s (the Pryde, & Honour of that Nation) I meane the Bishop [...]ossensis, and Thomas [...]ore [...] his Chancellour, for their not subscribing to the wicked Ar [...]icle of Suprema [...]y, first esta­blished by that vnfortunate King?

Mahumet had diu [...]rs wiu [...], and C [...]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, ye [...] when [...] was we [...]y of one Wyfe, his accustomed [Page 114]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 st [...]u [...]king horse (as it were) for his next Mariage. An impiety neuer practized by Mahumet.

1 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▪

2 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.

3 The immediate day after the death of Anne (so impatient his l [...]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?

4 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.

5 Catherine, his fyfth wyfe was nece [...]nto [Page 115] 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 Postili. de Repub. de Turcis. Monasteries, and Hospitalls in Constantinople it selfe; as the like did Baiaze [...] & 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 abundāce 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 [Page 116]& 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 Ne [...]trodian [...]ns. 10. Auarice, had demolished se­uerall thousands of Religious Houses; and through an vnheard Homicidy, had made himselfe Husbād 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 [Page 117]long shall the memory of the Actions of this baroarous King continue; And heere may well take place that Sentence of Cice­ro: Salamina shalbe 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 [Page 118]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 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 Luther, tom. 7. Wit­tenberg. anno 15 [...]8. de Missa [...]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 [Page 119]were horrible Idolatry? Haec illo dic [...]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 Luth. de abrogand [...] Missa priua­tu. Masse, and Priest­hood? The Deuill, and Luther. Who first de­nyed So Sley­d [...]n witnes­seth of Lu­ther, l. 26. fol. 232. Pardons? The Deuill & Luther. Who first denyed Papall Luther in captiuit. Ba­bil. tom. 2. fol. 68. Iurisdiction, and Mona­sticall Luther de Votis Mona­in tom. 2. Wittenberg. lyfe? The Deuill, and Luther. Who first denyed Foure Luth. tam. 2. fol. 63. Sacraments? The Deuill, and Luther. Finally, who first denied Free­will, Luther, de seruo arbi­trio, i [...] tom. 2. fol. 424. Iustification by Works, and seuerall Parts of Canonicall 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 [Page 120]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 Lath tom. [...]. Wi [...]onb­ [...]o 1991 [...] seruo arbi­ [...]rie, [...]. [...] ▪ 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 [...]ust [...]ully. Sergius thus decreeth in his Alcoran: Muheres Azoara 8. quo­trescunque placuerit, duas sci [...]ces ant tres, aut quae­tuor ducite &c. But is Luther any whit short to Sergius herein? Read what followeth: Si non Luth. J [...]n de M [...] ­ [...]ri [...]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 Luth. tom. [...] ▪ Wi [...]an. berg▪ fol. [...]. may haue ten, or more wises s [...]l from him & and all yet liuing. Luther further proceedeth, [Page 121]thus teaching: Polygamy Luth. in Propofit. de bigamia. [...] 15 [...]8. propes. [...]2, 65. [...]. is no more disa­nulled or abiegated then is the rest [...]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 differēce 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 doctrine in himselfe, (besides his espousing of a Votall Nunne) thus speaketh of him­selfe, and of his owne incontinency? Quam 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 Luth. in colloq. Men­sal. [...]ol. 526. been almost furious, through the rage of lust and desire of a Woman. And yet more par­ticularly: I am burned 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, cōtemned 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 [Page 122]of them, then is the sinne of Sergius in not belieuing them at all. For Hospinian thus speaketh of Luther: Lutherus cous (que) 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 Azoara [...]. 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 Cusanus in cribratione Alcorani, l. 8. c. 2. & l. 2. c. 24, & l. 3. c. [...], 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 [Page 123]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 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 [Page 124] 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 Mahumet [...] Princi­ples, that Sergius reformed the Church in a more conuenient and profitable time, then Luther did; who some [...]ne hundred yeares after Sergius began his Reformation; during all which ages the Church of Christ (accor­ding to Luthere doctrine) wanted this re­ [...]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 Natiōs, 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 [Page 125]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 Vnfor [...]ate and Ca [...]icu [...]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 Azoara 5. & [...] & 12. Thus fuis Dei Nuncius, & Spiritus & Virbum, Dei cali [...]s Immisum; Cui Dei legato omnis de [...]ent credera. And againe in another place of the Alcoran: Iesus [...]uit Sapienita & Verbum Patris & Me [...] ­ [...]tas, & Princeps, Fuit Des Speritus, & mens grince­pium (que), [Page 126]& caput omnium bominum. Iesus the sonne of Mary, was the Messinger and spi­rit, and Word of God. He was sent from Heauen; and him (as the Legate of God) all men ought to belieue. Againe: Iesus was the Wisdome and Word of the Father; and the very spirit and mynd of God; and the beginning, & head of all Men.

Now according to these Passages of the Alcoran, Theodorus Bibliander (the Protesta [...]t) thus writeth of the doctrine of the Turkes: Primus Biblian­der in praefas. Alcoran. pag. 3. & maximus e [...]ror Turcarum est quod Trinitatem in Vnitate neg [...]t &c. Christium, [...]ec Dei fil [...]um, [...]c Deum esse credunt, sed Prophe [...]am bonum, veracissimum, omn [...]s meudacij alque pec­cati immunem. The chiefest, and greatest er­rour of the Turks is, that they deny the Tri­nity in the Vnity; They belieue, that Christ is neither the Sonne of God, nor God; but that he was a good, and most true Prophet, and free from all lyes, and sinne. Thus we se, how honorably and magnifically Mahu­met did teach of Christ, and so accordingly the Turkes do belieue of him, euen at this day.

But now let vs obserue in what contra­ry Idiome of speach, (altogether depressing the dignity of Christ) our Aduersaries do speake. And to passe ouer (as aboue tou­ched) how Luther and his Schollers will not acknowledg their Redemption from Christ; except his diuine Nature suffered, in which their phantasticall, and conceated dognea they much dispretiate, and vnderua­lew [Page 127]the worth of the Human [...]ty of Christ. First then whereas Mahumet aboue stileth Christ to be Supientia, & Verbum Patris, & Dei Spiritus, & Mens; And all this Mahumet did vnderstand of Christ, as he was Man (for as we read in the former Azoara's, he did not acknowledge Christ to be God.) Now Christ being in the iudgment of Mahumet & the Turkes, the Wisdome, and the Word of the Father, as also the Spirit, and Mynd of God, it vnauoydably followeth, that Christ (as Man) in the iudgmēt of Mahumet did know all things, and was free from all Ignorance; as also did not stand subiect to any sudden vngouerned perturbations of the Mynd, & such, as after ought to be corrected (which correction vertually implyeth in it selfe a former sinne;) since otherwise we should be forced to grant a thing most absurd, and no lesse derogatory from the Maiesty of God) that the Wisdome, the Word, the Spirit, and Mynd of God, and, He, whom God com­mandeth all men to heare (as aboue we noted out of the Azoar [...] 11. & 18. Alcoran) did stand ob­noxious to Ignorance, to disordered Pas­sions, yea to sinne it selfe.

Now this inference being ineuitable, let vs see, how your Forefathers in opposition hereto, stand guilty in charging Christ; as man, with Ignorance. Thus then we find one of them to teach: Christas Bucerus in Luc. [...]. So Calu [...]. [...]s H [...]rm. c. 11. [...]b infantia non fuit gratia consummatus, sed ani [...]i doth us, relu [...]i cateri homi [...]es, adoleuit, vsu factas qui [...]di [...] sa­pientior, [...] vs puerulus ig [...]orauia l [...]ber [...]is. [Page 128]Christ from his Infancy was not consuen­mate with Grace, but did increase (a other men doe) in the guilts of the Soule. He was made by vse daily more wise, so that he la­bored with Ignorance as a litle Child. The same doctrine is taught by Beza, Baze in respons ad act. colloq. Montisbelg. part. 1. p 147. & 148. and by one Willettus Willet in Synops pag. 599. & 600. an English Doctour; All which I [...]nouatours sucked their poyson touching the supposed ignorance of Christ, from Luther (their Great Cham) who thu [...] writeth in one place: Christus sicut non Luther, in Concion. de Natali Do­mint, tractans locum Marci, [...]5. de illo die. quoli [...]et tempore omne [...] vidis audius [...]gue sens [...] [...] itaetiam corde non omnia s [...]mper [...]gn [...]u [...] &c. As Christ at all times did not see heare. & vn­derstand all things▪ so did he not know all things in his Hart, but so much only, as the Lord vouchsafed him to know.

To proceed fu [...]her▪ When Christ prayed in the Garden, Marloretus (the Protestant) sayth; Voceus Marloret. in Math. 2 [...]. edidit sine rations, sine spiriti [...]. With whom Caluin agreeth in these Words. Christus metu Caluin in cap. [...]. Mat­that. perculsus &c. Christ being stre­ken with feare, did wauer among seuerall flouds of. Temprations, with change, or vicis [...]tude of desires; And this is the reason, why he praying in the Garden against death Moxsib [...] fraenum in­i [...]cit, Putris [...], imper [...] sub [...]jciens, votum illud subi­tè el, sum castig [...]uit & r [...]ocauit; did presently bridle that his desire, and submitting him­selfe in the Will of his Father, did instantly correct land recall that his Petition, or de­sire as suddenly falling from bim.

And further Caluin in the same pla [...]e more enlargeth himselfe, saying; Non fuit [Page 129]hac meditat [...] Christi Oratia, s [...]d vis & imp [...] ­loris subitam ei vacem [...]torsie, cur statim addita fuit correctio; Eadem whementia praesentem cale­stis decreti memoriam illi abstulit. This prayer of Christ (meaning, If [...] be possible, let this Cup passe from me) was not premeditate, but force and violence of Griefe did extort this sudden Word from him, the which he pre­sently corrected; The same vehemency of dolour did take from Christ the present re­membrance of the Celestiall decree. Thus far Caluin. Where we may gather from those former words in him: Subit [...] clapsum cast [...]ga­uit, & recouauit; As also those other; Non fuit meditata oratio, cui statim addita, suit Correctio; And againe; eadem ve [...]ementia praesentem [...]ale­stis decreti memoriam ei abstulis, tha [...] Caluin doth charge Christ not only with Ignorance, and Forgetfulnes, or Inconsideration; but euen with Sinne, since that is only a sinne, which stan­deth in neede of Correction, and reuoca­tion.

But to close vp with Caluin. This See the Records of Noyon, in France, and S [...]blus [...]enbur. Theol Calu. 2. fol. 7 [...]. Sodomiticall Fugitiue (for my Pen cannot at this present affoard him better termes) en­tred in to that height of Blasphemy, as that he thus taught: Christus Caluin. [...] 2. Instie. c. 16. §. 10. dires in [...]nima orucietus damnati, & perditi ho [...]inis pertul [...]: Christ did suffer in his soule the earefull [...]o­xations of a damned, and lost Man. And thereupon Caluin teacheth, that Christ Caluin. vbi suprà. [...] 11. was not secu [...]e of his o [...]ne Saluation; reprehen­ding the Catholike for teaching the Con­trary, in this manner, Caluin vbi suprà [...].1 [...]. [...]ic [...] [Page 130]quidam indocts clamitant me atrocem facere Chris­sto iniurtam, quia minime consentaneum fuerat, Christum de antmae salute timere. Here now rise vp certaine ignorant lewd fellowes, ex­clayming against me, that I offer to Christ an atrocious iniury; seing (they say) it is not agreable to him to feare the Saluation of his owne Soule. The said Caluin, the more to depresse the power and dignity of Christ, and to debase the worth of those, who first belieued in Christ, thus censureth of his Disciples: Christus Caluin, in Luc. cap. 7. discipulos, non nisi ex face populi, & quisquilij sibi colligere po­tust Christ could not gather to him any dis­ciples, but such as were of the dregs, or refuse of the People: Thus Caluin charging Christ with want of Power herein.

Now here I demaund of any indifferent Man, who with an impartiall eye, shall ob­serue (cerenormes indagnitez commises cozire Ie­sus Christ) how those former words of Mahu­met in his Alcoran, deliuered of Christ (to re­capitulate some of them) That Christ, is Sa­pientia, & Verbum Patris; Messias, Spiritus. & Mens Dei, & cui Deilegato omnos credere debent: that he is Propheta veracissimus, & omnis pec­catiimmunis, and the like Encomia; Heere, I say, I demaund how these Prayses can stand with the Ignominy and Dishonour, which your Maysters in their former alledged Sentences, haue offered to Christ, in ma­king him to become thrall to Ignorance. Impotency, Passion. Forgetfulnes, Sinne, & doubtfulnes of his owne Saluation? Him [Page 131](I meane) who was absolutly [...]eatus, when he was but Viator heere vpon earth; and whiles he was sayling vpon the seas of worldly Misery, was arriued to the port & Hauen of Rest; briefly who was (so to speake) intuiniuely discursiue, in regard of dif­ferent respects?

The 4. Parallell; Concerning the [...]. Virgin Mary. CHAP. V.

FRom the Sonne, we will descendin­gly ascend to the Mother; I meane from our most Blessed S [...]i [...]ur to the Blessed Virgin Mary; and see, whether Mahumet, or our Gospellers do write with more reuerence, and Honour of that most Intemerate, and Sacred Virgin▪ Mother of God, and chiefe Patronesse of all true and vertuous belieuers.

And to recurre (for triall hereof) to Ma­humet his Alt [...]ran; We read these following Elogi [...], and Prayses of the Virgin Mary the [...]i [...] (notwithstanding that he was perswaded, as our Aduersaries are at this Present, that too much honour was exhibited to her, by the Christians of his dayes.) Thus then the Alcoran celebrateth her Worth. saying: Om­nium Az [...] mul [...]er [...]i [...] op [...]i [...]a Mari [...], ab omnibus in­tactae, ani [...]am suam Deus insuff [...]is, & ill [...] [...] ­liu [...], suum [...]anifestu [...] Geni [...] M [...]ac [...]l [...] p [...]u [...]. God did breath the soule into Mary, [Page 132]being defiled by no man, & being the best of all Women; and made her, & her Sonne an euident Miracle to the Gentills. And more: Maria fuit Azoar [...] [...] omnibus viris & mulieri­bus splendidior, & mundeor, atque purior, soli D [...] ­perseueranter studens. Mary was more fayre, more cleane, and more pure then all Men and Women, euer perseuering, & studying to please God. And further: Spiritus Azoar [...] [...]1, Dei intrauit Mariam, & Iesum ex ea genui [...]. The spi­rit of God entred into Mary, and begot of her (being an immaculate Virgin) Iesus. A­gaine: Maria Azoar [...] 76. aliquid mali, siue Malit [...]ae non oper [...]ta est. Mary did neuer cōmit any Euill, or Act of Malice.

These, and the like prayses an giuen by Mahumet to the B. Virgin; yea one Authour hath left thus recorded of Mahumet, saying: Nullus Lyra in tract. contra quendam Iu­daeum, in fine Noui Testa­m [...]nti. de fi [...]ijs Adam nasci [...]ur, quem non tan­gat Satan, praeter Mariam, & filium eius. There is not any borne of the Children of Adam. whom Sathan hath not touched, or assaul­ted, excepting Mary, and her Sonne. And according to these Prayses, we find that Mahumet in his Alcoran vsually giueth her, the title of A Virgin. For example (to omit other such like passages.) Angelus Gabrie [...] Azoara [...]. ad Virginem Mariam à Deo missus est, narra­ [...]grus eam (qu [...]mquam Virginem) Dei tamen om­nipotentiâ filium concep [...]uram. The Angell Ga­briell was sent from God to the Virgin Ma­ry, to relate vnto her, that though she was a Virgin, neuerthelesse through the omni [...] ­ [...]ency of God, she was to co [...]n [...]au [...] a Sonne, [Page 133]And concordantly hereto Bi [...] repor­teth the doctrine of the Turks herein, Biblia [...] ­der in Prae­fat. Alcoran. pag. 3 [...] say­ing: Credant Turci, quod Ma [...]a [...] Pa [...] genitus e [...]t. Now out of the [...] [...]mer Passa­ge [...] of Mahumet, and the Turks, deliuered in the honour of the Mother of ou [...] Sa [...]i [...]ar, we collect first, that in the Iudgment of Ma­humet, and the Turks, she was and euer con­tinued a Virgin. Secondly that [...]e was mor [...] perfect, and pure, then any Man; or Wo­man; Christ only excepted. Thirdly, which is partly coincident with the former, that she neuer committed any sinne, and was free from the Temptations of the Deuill.

Let vs oppose to these Pass [...]ges the W [...] ­tings of our first Innouatours, and obserue the great disparity betweene them, and Mahumet. And first let vs take into our Con­sideration, how they [...]uer [...]e, that the B. Vir­gin by the byrth of her Sonne lost her Vir­ginity. M [...]linan [...] (a great Protestant) thus writeth here [...] in Molina [...] in vnion [...] qu [...]tuor E­uangeliorum part. 3. Concep [...]ion [...] quidem [...]l­lo [...]ds fui [...] visrus Mariae aper [...]us, [...]id s [...] in [...] ­ [...]iuilate. In the Conception or Christ, the Wombe of Mary was not opened, but it was in the Na [...]iuity. And more in the same place: Virge supernaturali [...]er pregnans, naturali­ter peperit, which could not be without breach of her Virginity, according to those words of S. Austins Sivel per Christum nasce [...] ­te [...] c [...]ramper [...]u [...] [...]s [...]i [...] Mati [...] in [...]egri [...]as &c. If the integrity of Mary the mother [...] be corrup­ted by Christ, in the time of his b [...]il [...], then follow­eth i [...], that he was [...] bor [...] of a Virgin; and th [...] [Page 134]consequently (which God forbid) the whole Church should erre in belieuing, and confes [...]ing, that Christ was born [...] of a Virgin. Thus S. Austin.

To proceed further. Your Grandmai­sters are not content to [...]each, [...]t not only in the byrth of Christ, the most Blessed Virgin lost her Virginity; but they write most doubtfully (contrary to those words of Mahumet aboue mentioned, Mulier ab omni­s [...]us intact [...],) that she had the company of Ioseph after the byrth of Christ, and perhaps might haue some other child: Yea they blush not to alledge Scripture in warrant of this horrible blasphemy. According to this, that refined Heretike ( Caluin I meane) thus writeth: Non Calu [...] in Harmonis, fuit pass [...]rae Virgo &c. Th [...] Virgin did not suffer herselfe to be marted to Io­seph, thereby to delude him; and certainly it would haue been a perfidy in her, deseruing great reprae­hension, if she should thus continue the duty of Ma­riage; and this not without mocking of God; Thus intimating, that the Blessed Virgin did corpo­rally know Ioseph, after the birth of Christ.

And from this puddle it springeth, that the Nouellists of these dayes cannot endur [...] to heare, that the Mother of God euer vowed Virginity. For thus we find that Ps [...]de-Martyr to reprehend S. Austin: S. Austin Peter Martyr. de Eucharist & Votis, col. [...]6 [...]. i [...] his booke of holy Virginity belieued, that B. Mary [...] vowed Virginity; which allmo [...] easely know, how absurd this Sentence i [...]. Yea out Aduers, are so full of this sensuall blasphemy, as that they are ready to presse with I [...]i [...]an, and Hel [...] ­di [...] (two old Heretiks, branded therefore [Page 135]by the censure of the Primitiue Church) that place of Scripture, against the perseue­rance of our B. Lady in her future Virginity: Et non Math 1. cog [...]sceba [...] cam, donec &c. Whose detorted, and Hereticall Scholia of this place (chiefly resting in the word donec) is auoy­ded by other passages of V [...] [...] Psalm. 109. Math. 18. Math 5. Scripture, wherein we find the said Particle, donec.

The Bethsamites (we 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 raso [...]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) [...]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 Azoar [...]s in Ma­humet auerr [...], that God did breath the Soule into the Virgin; that [...]he was more p [...]r [...], and cleans, then any m [...]n or wom [...]; incess [...]ntly st [...]ing to pleas [...] 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 th [...] 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 [Page 136]owne sonne (an offence, which surpasseth the nature of sinne) [...]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 Luc. 11. venter [...]uite portauit &c. Our. Lord answered: Quimimo bea [...]i, qui au­diunt Verbum Dei, & sustodiunt i [...]ud, This ans­were (I say) of our Lord, Culuin Caluin in M [...]monia. tor­tures and racks to depriue the B. Virgin of being (euen [...]o her sonnes iudgment) Bles­sed. O good God! Are they Christians, who thus conui [...]ate with their S [...]tyticall Inue­ctiues the Mother of Christ? Or hope they to find fauour with the Sauiour of the World▪ who thu [...] [...]ea [...]e a sunder the Mo [...]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 pertine [...] to this matter▪ [...] T [...] i [...]; the [...] [...]onny (an English Mini­ster) of great [...]ni [...]ency, in his Treatise of Pacification feareth not to chargeous Bles­sed Lady (I haue a horrour partly but to relate his Words) with sour [...] mortall, sin­nes, committed at one tyme; for he sayth She did breake the first Comandement, the fift [...]he sixt, and the nynth Commandement, because [...]he defended not her Sonne vpon the C [...]osse. Would euer any Mahumetan speake that [...]

Thus far (or rather to much) of this di­sta [...]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 per [...]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 dece [...]ping some Panegyricks out of the ancien [...] Fathers, and other Doctours, deliuered vpon thee, celebrate in part thy praiser. Thou art then both [...] Gregory Nyssene Orat. [...]. de Natiuit. Christi. Mother, and a Virgin, Neither did thy Virginity take away thy Chil [...]byrth, no [...] thy Child­bi [...] [...] thy Virginity. Only Ierom. l. [...]. contra Pe­lag. c. 2. Christ did open the closed gate of thy Virgin [...] [...]ombe, which neuerthelesse euer continued soul. Thou art the Proclu [...] Constantin. [...]rat. de Na­ [...]iuit, Christi. Temple of God [...]hou art the Mansion of Hea­uen and earth. Thou art the Win [...]our Fulgen­tius, serm. de laud. B Virg. of Hea­uen, because through thee. God did send forth true light to all Ages: Thou in tyme di [...] Metho­dius orat. in Hypag. This Father liued in the second age after Christ. bring fore [...] him, who was con [...]e [...]ued before all tyme. Thou art the Metho­dius ibid. circumscription of him, who cannot be circumscribed; the comprehension of him, who com­prehendeth all things. Thou Proclus Constant. Homil. de Natiuit. Christi. art the shop, wherein the two Natures are vnited; the Bed­chamber, Proclus vbi suprd wherein the Word espoused human flesh: or the Bridge by which God descended from heauen. Thou art Higher, Athauasius in Euang de Beate Virgine. then the Blessed of Heauen, more honorable, then the Cherubims, more [Page 138]holy then the Seraphims, more glorious then all the Hosts of Heauen. Finally. As Eua [...]eu [...]us contr [...] Hae­res. circa [...] ­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 [...]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 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 shalbe Antiquity, which is farre greater in Mahumetisme, then in Lutheranisme. For about Cuspi [...] ad Mahumet [...]. some nyne hundred yeares since or more (to wit, with­in some fifty, or more yeares after S. Grogery the Great) Mahumet first appeared to the World, and planted his Religion: Which his Religion hath euer from that time con­tinued euen to this day, without any In­terruption.

Now Lutheranisme in compare hereof is of so late a date, as that being first broached by Luther, it is not past one hundred yeares since it was first heard off. According to which my speaches, we find▪ that Bucer (the Protestant) doth stile Luther, Primum Bucer in Epist [...]an to 1536. ad Epis­cop. Hereford. Apo­stolum purioris Eu [...]ligeli [...] the first Apostle of the Reformed Religion. Another Lutheran thus writeth [...] Georgius Milutus in Augustan, Confess. expli­cat. art. 7. [...]ntecess [...] Lutherus in [...]f­ficia [...]bersset &c. If Luther had any Predeces­so [...] and function then there had been [...] of [...]uthers. Reformation. In like manner, a thir [...] confesseth in this sort: It is impudency Sch [...]ussen­berg in Theo­log. Caluinist. l. 2. fol. [...]10. to [...]maintaine that any learned men did b [...]ld the doctrine of the Ghospell in Germany, before Luthers dayes. A fourth thus writeth: I [...] is [...]ridiculous Bernard, Morgenstern. Erect. de Ec­cles. pag. 145. to thinke, that before Luthers dayes; any had the purity of the Ghospell; conside­ring it is euiden [...]he whole World, that before Luthers time all Churches were drowned in more then a [...]y [...]mtri [...] darknes. To contract this point [...] Luther himselfe thus boasteth h [...] of i [...] [...] à [...] primò [...]gain [...] audemus [...] gloriari. We dare vaunt, that Christ was first [...].

The 6. Parallell; Touching Vniuersality of Mahumetisme, and Lutheranisme. CHAP. VI.

ANother Prerogatiue is, to be dis­persed through many Nation [...] & Countries: For this respect also is Mahumetisme superiour to Luthera­nisme. For Mahumetisme possessed in former Ages, as also at this present (as aboue I haue declared) a part of Persi [...]. Tartaria, India, Asia Minor, Arabia, Mauritania, Bathory &c. Wheras Lutheranisme is confined, and circumscribed (as it were) within most narrow Precincts of England, Scotland, some small parts of France, some parts of Flanders, some parts of Germany, of Denmarke, of Sweueland, of Tra [...]siluania. Which Religion as yet neuer did set foote our of Europe.

The 7. Parallell; Concerning Vnity of do­ctrine in Mahumetisme, and Lutheranisme. CHAP. VIII.

THe third Prerogat [...]e, shalbe Vnity in Doctrine: Certaine it is, that in the Turks dominions, Wherein Mahu­metisme hath been first planted, and in which the same Religion at this day reigneth, there hath been and still is, Great [Page 142]Vnity in that Religion. And hence it pro­ceedeth, that in those Nations subiect to the Turke, there are very few, or no Bookes written among themselues, wherein any diuersity of Fayth, or Points in religion is maintayned and defended; for if any such were written, the Historiographers of their Countryes, Nature, and Religion, would make some relation of them, & would not passe so great a matter ouer in silence. Ther­fore it followeth, that the Mahumetans, and Turks with a ioynt consent for the most part preach, and practize the same points of Religion, without difference, or contradi­ction among themselues.

Now, how far distant our New Ghos­pell is from Vnity, it is a world to obserue, into how many Sects, Lutteranisme is deui­ded and distracted. The first disagrement a­mong them is, their Account of Touching the retecting of these bookes, See Luther, in Prafat in Epist. Iacobi &c. Kemp­nitius, in Eu­chiridio p. [...]. Adanius Praucis [...]. in Margarita Theol. p. 448. The Centu­vists, cent. 1. l. 2. c. 4. Bullinger v­pon the Apo­calyp [...]. c. 1. Canoni­call Scripture. Luther, and such as are most lin­ked to him in obseruācy, do reiect (as Apo­cryphall) the booke of Wisdome, the second Epistle of Peter (as els where I haue noted) the second, and third of Iohn, the Episle to the Hebrews, the Epistle of Iames, the Epistle of Iude, and the Apocalyps: All which Bookes are commonly acknowledged for Canoni­call Scripture by the Swingliani, & Caluinists.

Their disagrements Touching their mutual reprehensions herein, see Osian­der his reprehensions, mentioned by Luther, in Colloq. Mensal. [...]idis. Germ. sol. 145. So also Beza in respons. ad def [...]l. & respon [...] Cast allouis Also Beza in Testam. 1556. in prafas. Hospinta [...] in [...]istoria 8 [...]. cram. part. [...] tera. fol. 183. Moli [...]aus in [...]ua Transla­tione noui Testam. part. 12. fol. 110. Castatio in defens. Trans­l [...]t. pag 170. Secondly are, touching the Translation of such Bookes of [Page 143]Scripture, which they all acknowledge for Canonicall. The Translators of it, to wit, Luther, Swinglius, O [...]colampadius, Caluin, Biza, Castal [...]o in great acer [...]ity of Words, do reci­procally charge one anothers Translation with sacriledge, corrupting the sense of the Holy Ghost, with making the Tent to leap [...]vy & downe, with actually changing the Tent; sinal­ly with sacrilegious (for all these are their owne Words) Ethuicall, and wicked proceeding therein.

Their next disagreement consists among those, who in a more restrained sense, are called Of this poins see Ni­colaus Galiu [...] in Thesibus, & Hypothe­sibus. Lutherans, for their main tayning of the Reall Presence. Of these men, some are called Osiandrians, others, Mai [...]rists, others, Placcians, others, Adiaphorists, others agains Phiquitaries; ech of these holding all the rest for Heretikes.

Another disagreement is betwene the Lutherans (so called in a limited sense) and the Caluinists. Concerning which point we may aduertize you, that the Bookes written by the Protestants, against the Protestants, in matter of fayth only and Religion, do a­mount to seuerall Hundreds, as may be ga­thered out of I [...]docus Coccius his Thesaurus, out of Hospinian in his historia Sacramentaria, part. altera; and finally from the Catalogues of Bookes returned for many yeares past, from Franckford.

Thus farre I hould it conuenient to dis­course (in generall) of the disagreements, & Vant of Vnity in Fayth [...]mong our New [Page 144]Brethren, And now I referre to your owne iudgment (My Countrimen) whether a grea­ter [...]ble mish resteth vpon the face of Luthera­nisms, or of Mehumetisme (to recapitulate a li [...]e) if we respect, touching fayth and Re­ligion, either Antiquity, Multitude of Belieuers, or Ve [...]ity in Doctrine.

The 8. Parallell; Whether Mahumet, or the Lutherans stand more chargeable, in teaching God to be the Authour of Sinne? CHAP. IX.

I Will now descend to parallell, and waigh the particular Opinions, or Ar­ticles maintained seuerall wayes by Mahumet, and Luther and his Schollers; and so by conferring them together we may obserue, whether Sentence is lesse iu­stifiable. I wil begin with the Questions Whether God be the Authour of sinne, or not's Mahumet teacheth, That God is not the Authour of sinne; Your first Maysters teach, That he is the Authour of sinne.

That Mahumet, or Sergiu [...] did not teach God to be the Authour of sinne, I thus prous. First we find no such Tenet, or Article there­of in the Alcoran. But if they had taught this Doctrine, that God were the Authour of sinne, they would infallibly haue placed is in their Alcorans Which Books they made ( [...] [Page 145]it were) to become the Catechisme of 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 Azoard [...]. & Misericors. Againe, in ano­ther Azoara, he thus teacheth: Omnis Azoard 1. recté viuens boni (que) 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 Luther, in Assert. dam­nat per Leo­nem, Art. 3 [...]. potest homo se [...] [...] [...]onum prepard­re &c. How can a Man dispose himselfe to goodnes, [Page 146]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 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 Tom. r [...]de Prouidentia. Deus Latronem, ad occidendum: God moueth the chiefe to kill; And more: Latro coactus Swinglius vbi suprà. est ad peccandum; The theife is constrayned to sinne. Aretius (a Prote­stant) in like manner thus writed: Deus 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 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 [Page 147]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 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. 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 [Page 148]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 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 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 [Page 150]neere, then you Hugenots, in accomplishing that precept of our Lord: Oportet 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 pas [...]soubs la que­ [...]ouille: The Crowne falleth not vpon the distaffe; I cold wish this sentence might be exten­ded [Page 151]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 [Page 152]put to Cusanus vbi sub à Semptem­ [...]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 Luther contra artic. Louamens thes 27 tom. 2. Wittenb. fol [...]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 Tyzurini tract [...]contra supr [...]m [...]m Luthert Con­fess [...]ag. [...]1. Condemnat ans & execrab [...]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 Swinglius i [...] tom. [...] res­po [...]s ad con­fess Luth [...]i [...] fol. [...]78. totum istum hommem Sathan occupare [...]netur. Behould [Page 153] how Sathan endeauoreth wholy to possesse this Man.

To proceed: Our Euangelists do prohibit the sale and reading of ech others Bookes, as Hospinian Hospinian in histor. Sa­cramentepart. altera fol. 39 [...]. the Protestant confesseth. Yea they ap­proue 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 Hospi­nian vbi su­prà, fol. 195. & 197. recordeth.

But now, it is no less [...] 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 [Page 154]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 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 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 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 Anto­nius Fayus de vita, & obitu Claris­simi Viri, Theodori Bezae the Protestant, recordeth the battaile of Druce, and sayth, that Bez [...] 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 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 [Page 155]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 [Page 156]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 Paralle [...], Only I here referre the Reader, to obserue the cruell, & barbarous proceedings of Mi [...]humet against Christians; and of those of the reformed Re­ligion, against their owne Br [...]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 [Page 158]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: V [...]ores quotiescunque Azoera 8. placuerit, duas scilicet, tres, aut quatuor ducite, Et cum con­tingerit ea [...] 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 Azoare 43. mulieres iua manui per emptie­nem suppositas; & amitaetuae, materierae (que) 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 shalbe 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 Luther, [...] loc. com. class. 5. pag. 27. nothing doth iustify: but fayth; so nothing sinneth, but vnbeliefe. Againe; A Chri­stian 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 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 Beza, in respons. ad Act. colloq. Montisbelg [...] pag. 44. & 48. by his adul­tery, and neurther did not loose the Holy Ghost, and fall from his Fayth. And semblably hereto Whitaker us sayth: Si quis Whitak. de Eccles. controu. [...]. quast. 5. certum fidei &c. If a Man enioy an Act of Fayth, to that Man sinne cannot be preiudiciall, or hurtfull.

Thus far for a tast of our Lutherans do­ctrine touching sinne; where this difference seemes to be betweene Mahumet, and them; that Mahumet alloweth only the sinne of the flesh (to the which a Man is prone by Nature:) Whereas Luther, and the rest aboue alledged, giue the reynea to all kind of Sinne in generall; whether it be the sinne of Carnality with Mahumet, Theft, Homicide, Sodomy, or any other flagitious Crimes whatsoeuer; maintayning, that the com­mitting of any, or all of them, can bring no hurt or losse to the soule. Interrogate I [...]. [...].18. gen­tes, quis audiuit talia herribilia? nough hereof, [Page 160]seeing much of this matter is deliuered be­fore vpon other occasions, and respects.

The 13. Parallel, Whether Mahumetisme, or Lutheranisme do more depresse, and visify Vertue, and good Works? CHAP. XIV.

AS we haue ballanced the Senten­ces of Mabuinet, and Luther, tou­ching the extenuation and lesse­ning of Sinne; So in this place we will take into our consideration, whether Mahumet, or Luther with his Par [...]eners do more depresse and vility Good Works, as in no sort conducing to Mans Saluation. And first we find, that Mahumet thus teacheth in his Alcoran, as aboue is alledged: Omnis (1) rectè viuens boni (que) gestor, indubitanter diuinum amorem consequentur Euery man liuing well, and doing Good, shall doubtlesly obtaine the diuine loue; then consequētly his owne Saluation.

Thus in this Azoara Mahumet seemes to exact two things to be performed for the gayning of Heauen. One, that a Man shold liue well, and commit no sinne; The other, that he should do good, and practize works of Piety, which is signified in those former Words: Bom (que) gestor. The first Point we haue briefly examined touching Mahumet, and Luther. Now to the second. Let vs see, how [Page 161]litle Luther and his Sect regard Good Works, and the practice or exercise of them, & [...]ow with all contempt in their writings they tread the worth of them vnder their feete.

To come then first to Luther himselfe: He thus teacheth: It Luther, vpon the Ga­lathi [...]us is wickednes to mai [...] [...]; that Fayth not beautified with good Works, doth not iustify. And further Luther thus auerreth: [...]ides, Luther, com 1 Pro­pos. 3. nisi sit &c Excop [...] fayth be without good Works, it doth not iustify; nay it is hot Fayth. So he. And Illyricus, Luthers Scholler, thus treadeth his Maysters steps: It is Illyricus in praefat. ad Romanos. a Papisti­call Errour to say, That good Works are m [...]any respect necessary to Saluation Conradus Schlus­selburg (so often aboue alledged) writeth. That Good In Cata­log. Haretici in Epist. Do­dic [...]t. Workes are not necessary to Sal­uation, only necessitate praesentiae. Finally to contract this point Amsdorphius (a remarka­ble Nouellist) was not ashamed to write a booke bearing this Title: Quòd bona opera per­niciosa suns ad salut [...]; That good Works are p [...] ­nicious, or hurtfull to Saluation.

Thus far now hereof. And here Idem and of you ( My Countrimen, Whether you thinke Mahumet) or Luther was more precipitious▪ and headlong in extenuating of sinne and dis [...]lowing of pious, and good Works? If you say that Luther and his Party were in­seriour to Mahumet herein; then I will you to shew, where in the Alcoran, or in any bookes written of the Religion of Mahumet and the Turks, you can find such virulent sayings for the lessning of fin [...]e, & depres­sing of good Worker, as here from [...], [Page 162]and his Schollers I haue produced?

Thus to conclude: According to these Mens Principles, the Fayth of our Nouel­list [...] in respect of Good Workes, may be fitly compared to Mare mortuum, which neuer bringeth forth any thing with lyfe. And so commonly the Soule of such a Man may be termed, Paralytisks, seing it doth not per­forme the faculty, and operations of a good Christian Soule.

The 14. Parallell; Whether Mahume­tisme, or Lutheranisme seeke more to frustrate the Promises of God, made for reward of Good Works, in the holy Scripture? CHAP. XV.

I Will next briefly lay downe the Sen­tences of Mahumet, and of some of our Great Ghospellers; and see, whether doth more wrong the holy Scriptures, for the vilifying and dishonoring of Good Works: I meane only so far forth, as the Scripture promiseth most immense, & ho­norable Rewards to such, as practize good Works. Mahumet discouereth his judgment hereof in his Alcoran in these Words: De D [...] Azoara [...]0. promissionibus in lege, & Euangelio propositis, non est dubitandum: We are not to doubt of the Promises of God, proposed in the Law, and the Gospell. His meaning is touching, A good Lyfe. [Page 163]Thus Mahumet encourageth his followers to the performance of Good Works, and imbra­cing of Vertue.

But to confront this, and to disanimate men from practizing of Vertuous Works, and liuing piously, Swinglius (see here how In­fidelity, and misbeliefe masketh it selfe vn­der the veile of the Gospell) teacheth: S [...]ingl. tom. 1. de pro­uidensia Dei. fol. 371. Si ris ad vitam ingredi. serua mandata &c. He [...], & quaecunque alia promissa oper [...]bus nostrisfacta, sunt Hyperocha, atque Hyperbolae &c. When it is said in the Gospell, Tf thou wilt enter Mach. 1 [...]. into lyfe, keepe the Commandements &c. this, and all other like promises, made in the Scripture to good Works, are but Hyperbolicall speeches, surpassing the Truth of the mat­ter, or intention of God, or of our Sauiour speaking them. Here you see the difference betweene Mahumet, and Swinglius herein.

The 15. Parallel: Whether the doctrines of Predestination, and Reprobation, diffe­rently taught by Mahumet, and the Lutherans, induce man more to sinne? CHAP. XVI.

THe next Parallell shall touch other Doctrines, differently maintained by Mahumet, and Luther, and accor­ding to which doctrines, it will appeare, whether Mahumet, or Luther do more or lesse exhort a man to liue a Ver­tuous [Page 164]lyfe, and to auoid sinne. These do­ctrines respect Predestination, and Reprobation.

Mahumet teacheth, that these points of Predestination, and Reprobation depend of a Mans beliefe, and of a Vertuous of Wicked lyfe, according to the Azoara so often abou [...] recited: Omnis Azoara [...]. recte viuens, boni (que) gestor in­dub [...]tanter diuinum amorem assequotur. A Prin­ciple so much insisted vpon by Mahumet, as that he maketh it his first Azoara in the Alco­ran: He thus perswading men, that the ob­taining of diuine Loue, and purchasing of Heauen doth depend of pract [...]ng of Vor­ [...], and auoyding of Sinne.

Contrary hereto our Prim [...] Gospellers [...]oach, that Predestination, which hath refe­rence to Heauen, and Reprobation to Hell, proceed only from Gods Secret Will, with­out any relation, or respect to a Good, or Wicked Life, or to vertuous, or impious Actions; thus they then further catechising their Schollers: That let a man who is predesti­nated to Heauen, perpetrate neuer so many atro­cious sinnes, he cannot thereby loose Heauen, or be damned: As on the other syde, if a Man be re­ [...]orobated, though he regulate all his actions in all Vertue and Godlines, yet he cannot es­cape Hell, and Damnation. According hereto we find Luther (as abou [...] we shewed) thus to dogma [...]ize: (2) Luther, in [...]ssere. damnat. per Leonem. Ar [...]. 3 [...]. It is not in [...]ns p [...]er to [...]inke good or [...]ill, but all things proceede from a [...]lute N [...]ssity. If all things, then Predestination &c Reprobation (which are the chiefest things) proceede from the lyke obsol [...]e Necessity. [Page 165]But Caluin deliuereth this doctrine, more articulately, and in more expresse words, saying: Consilio, Calu. In­stit. l 3. c. 23. sect. 6. nuiu (que)ue suo &c. God doth ordaine by his Counsell, and decre [...], that among men some be borne ordained to certaine damna­tion from their Mothers Wonibe, who by their per­dition may glorify God &c. And Beza teacheth the same, affirming, Beza [...] respons. ad act. Colloq. Moutisbelg. part. 2. p. 23 [...]. That God decreeth some men to perdition, and createth to damnation Peter Peter Martyr in his loc. Com. Martyr, and others iointly affirme the same: A doctrine most derogatory to Gods Iustice, and which strongly inuiteth man to sinne, and deadeth all Vertuous at­tempts. Thus we see, that Mahumet is not so large in his Alcoran for perswading man to sinne, as these Protestanticall seuerall do­ctrines of Reprobation, and Pre [...]stination do impell him thereto.

The 16. Parallel; Whether the first Compo­ser of Mahumetisme, was of a more flagitious lyf [...], and conuersation in man­ners, then the chiefe disseminatours of Protestancy? CHAP. XVII.

IN this place I will descend from the Theory to the Praxis, I meane, from the different doctrines of Mahumet and Lu­ther with his broode, to the putting in execution the said doctrines; That is, whe­ther, He, who first compiled the Alcoran, [Page 166]was of greater exorbitancy in course of life (according to the speculation of their seue­rall doctrines) then such, as were the Head­men, in enlarging of Protestancy.

To begin then. It is euident, that Sergius by the authority of Mahumet composed the Religion of Mahumetisme; I do heere preter­mit the ballancing of Sergius with Luther. (as already performed) & will briefly com­pare, concerning manners and life, Sergius with Luthers chiefe descendents: I meane, with Swinglius, Caluin, and Beza. Touching Sergius his personall sinnes (though I pre­sume he was a most prophane, and spicked apostata) we reade litle; But that through procacity, and disobedience, he was cast out of his Monastery; and thereupon through liuour, and discontent, ventilated his most blasphemous doctrines.

Now first touching Swinglius: His owne Writings do indite, and accuse him of Car­nality, and raging lust: For he thus confes­seth of himselfe, and other Ministers his As­sociates: Hoc Swin­glius, [...]ow. 1. fol. [...]15. verò sunimis precibus contendi­mus &c We humbly intreate that the Vse of Ma­trimony be not denied vs, who perceaning the weak­nes of our owne fle [...]h, obserue, that the [...]out of Cha­stity is not giuen to vs by God &c. That lustfull de­sires of the flesh do burne in vs, we cannot deny; se­ing by reason therof we are become infamous in the sight of our Congregations. And more: Carnis Swingl. Ibid. fol. 110. nostra infirmitatem experti sutuus &c. We haue made tri ill that the weaknes of our flesh hath been (O the griefe!) the cause of our often thamefull. [Page 167]fall. And yet further: Arsimus Swingl. ibid fol. 12 [...]. proh puder [...] &c. We haue so burned (O the [...]hame!) as that we haue commuted many things very indecently.

To come to Caliun, who besides his o­ther lesse sinful pleasures, was charged with the execrable Crime of Sedo [...]y, committed in Noyon, a Citty heere in our own Coun­trey for which his said Crime he was bur­ned vpon the shoulder with a Hoat-iron, as the publike Records of Neyo [...] yet extant, do witnes. A point so cleare and confessed that Couradus Schlusselburg (the often aboue alledged Lutheran) thus discourseth hereof, as also of Caluins most miserable death, oc­casioned through his slagitious lyfe: Deut Schlussel­burg. in Theolog. Caluinst. l. 2. fol. 7 [...]. manu sua potenti &c. God by his powerfull hand, did so strike Caluin, as that desparing of his Saluation, he called vpon he Deuill [...], and swearing and blaspheming be rendred vp his wicked Soule. And then further: Haec publicis scripits Caluina ob [...]jctuntur; videlices de ipsius flagiujs & Sodomi­ticis lib dinibus ob quas stigma ferio candenti der­so Caluini impressum suerat à Magistratis &c. These matters are obiected to Caluin by publique writinges to wit of his enormous crymes & Sodo­mitis all Lusts, for which the Magistrate did seare Caluins back with a burning Iron; de quo dum vixit horrenda narran u [...] Of whime whiles he liued, horrible things are related. Thus far this Protestant discourseth of Caluin.

To come to Beza, who, as he was conso­ciate with Caluin in spreading of Protestan­cy; so was he also consociate with him, in the abominable sinne of Sedemy. Who, be­sides [Page 168]that he kept his strumpet Candida se­uerall yeares before he espoused her, did al­so through vnnaturall lust, abuse the body of a fayre Yong boy, called Andebertus, and in compare of his different pleasures, with Candida, and Andeber [...], he made certaine beastly Verses (of which most of Christen­dome tooke notice) and in the end of the said Verses, preferreth for lustfull pleasure his Ganimeda Andebert, before his Quene Candida. The Verses thus begin:

Beza his keeping (as Concubine) Candida before his marying of her; as also his wri­ting these Verses vpon this occasion, is so vndoub edly true as that the forsaid Prote­stant Schlusselburge thus writeth of both these points: Constat Schlusselb. in Theolog. Caluine [...]t. c. 1. fol. 18. Bezam cum Candida qua­tuor annos consueuisse, ea Concubina viende ante­quam illam vrorem duxerit &c. It is cleare, that Beza did accompany his Candida as his Con [...] ­hine, foure yeares before he maried her. And con­cerning Beza his Verses, the said Protestant thus speaketh: Constat Bezam Schlusselb. Vbi jupro fol. [...]. obscanesii­mos versus ad Andebertum Aurelis electum; & cundem tanquam Adonidem à Beza factum esse. It is euedent that Beza did write most obscene Verses to Andebertus, huing at Orleans, whom Beza (by abusing the boyes body) made his adonis. In like manner Hesihusius. (the Protestant) re­cordeth the same of Beza in these words Beza Hesshu­sius in his booke called Verae & sacae Coutessiours [...]. nefandos amores, illici [...]or concab [...]tur, foor [...]nes, food [...] adul [...]oris, sacrilego carna [...] de­ [...]antaui [...] [Page 169]Orbi. Beza did publish to the whole wor [...] in his sacrilegious Verses his owne a recrable lust, his vnlawfull vse of pleasures, his w [...]oring, and fil­thy adulteryes. Thus far in ball [...]ncing these three sublimatours, and refiners of Prote­stancy concerning wickednes of life, with Sergius the Authout of the Turkish Alcoran.

But now to turne my Pen vpon the Premisses, and to you, my deate Countrimen of the Reformed Religion: Such is the de­formity of this your Reformation as that not­withstanding you see, that Protestancy doth consist of doctrines, which euen euaporate and [...]ath forth all Libettinisme, and im­purity of manners; and this in a more full degree, and excesse, then Mahumetisme doth; and that your first diuulgers thereof, perso­nating in themselues their owne doctrines, do surpasse in liberty of life, the first [...]mper of Turcisme: and yet neuerthelesse you will stil perunaciously insist in your present In­nouations, with all scorne and neglect of our Roman Catholike layth. Why will you thus cease to be your selues; I meane, why will you abandon the vse of Reason, the Character imprinited in your soules by gods owne hand: Fecit Genes. 1. [...]mi [...]m ad ima­ginem suam? You are men, therefore pro­ceede in your Actions, as men God hath euen setled this priuiledge in Mans Soule, that according to the last di [...]amen of his Vnderstanding he euer those to in his ele­ction of things that which is best, at least which [...] bo [...] Why then is the choice [Page 170]of your Religion will you prefer Protestan­cy, and Hugenotisme, which in a cleare iudg­ment is neither good (much lesse the best) not but apparently good, before our an­cient, and Roman Religion?

Must mixed and compounded Miscreancy he aduanced by you, before pure, and true Christianity? Must a Religion, whose Center is nothing but Sensuality (extending its lines to all sorts of seuerall sinnes whatsoe­uer) be by you still professed, & that sacred Religion of ours, which is Lex Psalm. 18. Domini immaculata, be betrampled vnder your feete with all Indignity? Or did God inuest him­selfe with mans flesh, & suffer a most cruell and opprobrious death for the cancelling of all sinne, and yet would institute a Religion for the sauing of Mans soule, most forcibly (yea irresistably) impelling Man to sinne?

Yf you thinke this to be a secure course, & if you will needes still giue assent to these your Thearems, and Speculations of sayth; then my best Counsell is, that you cease to be men; then expung [...], and obliterate in your Soules the print of Reason; Finally then (d'vne belle gentillesse d'esprit) out of a gallan­try of resolution, contemne and sleight that admonition of the Prophet: Nolite Psalm. 31. fieri sicut equus▪ & mulus &c. And as spurning thereat, say [...]ch of you freely to your selues, Volumus fieri secut equus, & mulus, quibus non [...] e [...]ellectus. But then withall in recompence of this your spirituall madnes, let me intreat you to interest your selues, in that most [Page 171]dreadfull relegation of our Sauiour: (11) Math. [...]. Discedita à me maledicti in ignem aternum, qui parasus est▪ Diabolo, & Augelis suis.

The 17. Parallel; Whether Mahumetisme; or Lutheranisme consist of more an­cient conde [...]aned Heresies? CHAP. XVIII.

TO goe on in my vndertaken Me­thod. My next Parallel shal shew, whether Mahumetisme, or Luther [...]is­me doth consist of more explorate, & condēned Heresies. In the former part of this Treatise, I made a Symbolisme betweene Mahumetisme, and Lutheranisme, shewing that both of then did conspire and agree herein; To wit, that both of them were engendred of ancient Heresies: Now here I presuppo­sing the foresaid combination, betweene them, do by way of parallelling them to­geather, euidently proue, that Lutheranisme is engendred incomparably of far more old damned Heresies, then Mahumetisme euer was, though I still grant, that in reference to the atrocity of his blasphemies, Mahumet (as laying battery to the chiefe Mysteries of Christianity) did infinitly surpasse our No­uellists.

It is shewed aboue, that Mahumet did bor­row his blasphemous doctrines (though in respect but few in number▪ yet in waight [Page 172]and importance most execrable) from Sa­bellius, arius, E [...]omius, Nestor [...], Manich [...]us, and the Donatists. Now in liue hereof. I will demonstrate, that at least sixty Articles and Circumstances of those of our New Gospell, or Hugen [...]tisme, are but the same Arti­cles or Circumstances (and therefore I call them so many Identities) condemned in the firster tymes of the Church, by Epiphanius, Athanasius, Theodoretus, Iereme; Austin, and other Orthodozall Fathers. But because the discouery and vnfoulding of this Point wil require some prolixity of discourse. I haue therefore purposely seposed (as I intimated aboue in the first part) the ensuing Appendix to that end, which I do style, The Hugenots second Glasse; wherein I hope (My Countre­ [...]) you may more clearely see your owne faces.

The 18 Parallel; The different respect giuen by Mahumet, and Luther to the New Testament, and to the Euangelists, CHAP. XIX.

THe next Parallel shall ballance to­gether the different respect, which Mahumet, and Luther do giue to the New Testament, and the Euange­lists, though this in generall by way of Symbole hath been in pa [...]t touched. We find then Mahumet (as aboue is said) to [Page 173]speake thus honorably of the New Testa­ment: Deus Azoara 5. [...]ius & m [...]seri [...]s, prius Testamen­tum Vetus▪ d [...]ce [...]s Euaugel [...] rectas [...]ia [...] [...] ­ [...]ibus tradidi [...] ▪ God being prou [...] and [...]rcifull, did first giue the Old Testament, and then after▪ the Gospell, as direct wayes for men [...] follow. Accor­ding to which Sentence C [...]sanus discour­sing of the Alcor [...], thus speaketh: Mahumet [...] Cusonus in cri [...] Alcoran [...]. [...] [...] c. 1. & 14. & l 3. c. 2. approbat Euangelium tradi [...] Iesu Christ [...], filio Mariae Virgines. Mahumet approveth the Gos­pell deliuered to Iesus Christ, the Sonne of Mary the Virgin.

Thus we see, that Mahumet acknowled­geth, as sacred, the Gospell, [...] it was first gi­uen. But the reason, why the Turks do not admit the Gospell, as they find it now writ­ten, is deliuered by [...]ibl [...]nder in these words, wherein he sheweth the pretext of Mahumet at his first appearing: Christians, Bibliender in prae [...]a [...]. Alcor [...], pag. 3. qui iam à longe temp [...]re Legem, atqu [...] Euang [...] ­lium perdiderum, [...]ū propter discessum Christi, [...] [...]iam propter mortem Apostolorum, atque discip [...] ­larum, legem suum perfectè doce [...]it Mahumetus, Mahumet vndertaketh, that he will perfe­ctly teach Christians his Law, the which Christians had for a long tyme lost, [...]oth the Law, and the Gospell, partly through the departure of Christ, and partly through the death of his Apostles, and Disciples.

Thus we see the reason to be, why Mahu­met did not allow, the Gospell, as now it is written; because he presumed (though falsly) that it was corrupted▪ in processe of time. But the Case heere is different with [Page 174] Luther and his Seede; for Luther Categorically. and positiuely disualeweth three Gospells of loure, euen as they were, and are, first written by the Euangelists themselues; Thus he not transferring the Cause of the suppo­sed Errours in them, through the corrup­tion or deprauation of the Originalls of the Gospells (as Mahumet did) but vpon the E­uangelisti themselues as committing Errouts in them, in their first writing, and penning; so far was Luther from thinking, that the E­uangelists in writing of the Gospells were assisted infallibly by the Holy Ghost.

But let vs for the more particular disse­cting herof, recurre to Luthers owne Words, who first preferring the Epistles of S. Pau [...] much before the first three Gospells, doth finally in the libration of the foure Gos­pells in themselues, thus pronounce: The Luther in serm. de Pha­vis. & Publi­canis. Gospell of Iohn is to be aduanced in worth & dig­mity (as faire, pure, and chiefe) aboue the other three; thus implicitly, and couertly charging the first three Euangelists with errours, and faults in writing their Gospells. In like sort the said Luther thus speaketh in other of his Writings (a testimony vpon other occasion aboue alledged, in the first part of this Trea­tise.) Qui Luther. in praefat. Epist. Petri. potissimum, & maiore pracateri [...] studio &c. Such Euangelists are the chie [...], who more carefully teach (then other Euangelists) that fayth in Christ only without our Works, doth make to Iust, and in state of Salization; insinuating in these Words, that some of the Euangelists did tench erroneously, touching the doctrine of [Page 175]good Works, and Iustification.

And thus much for some touch, to make it euident, that Luther had a far more vn­worthy conceyte of some of the Gospells, then euer Mahumet had; Since Mahumet ad­mitted them all, so far forth (as aboue is said) as they were first penned by the E­uangelists, & remayned incorrupted; Wher­as Luther misprizeth, and reiecteth three of them, as they were first written by the E­uangelists, presuming (and that truly) that they were not corrupted.

The 9 Parallel; Concerning the Mahu­metane Clergy, and the Lutherane Clergy. CHAP. XX.

HEre I will treate of the Turkish Clergy, and of the Prolystants Clergy, and will in part obserue the dis­parity betweene them; since we shall find, that the Clergy of Mahumet en­ioyeth seuerall priuiledges▪ which [...] wan­ting in the other. For example▪ First we Th [...]u [...]. Cosm [...]graph. V [...]ersal. l. 6. c. 8. reade, that the Turks in honour of their Re­ligion, cannot brooke, that such strongers as do not professe their Religion▪ should en­ter into their Temples, or be present at their Seruice; much lesse, that they should mini­ster the Mysteries of their Religion: Where­ [...] our New Gospellers wil admit such men [Page 176]as are created Priests by the Bishop of R [...] (whom they teach to be Antichrist) with­out any new Creation of them, to exercise the rites of the Protestants Religion. And herein it is euident, that the Turkish practi [...] in this point is more conformable to the practice of Christs Primitiue Church▪ (he [...] the Practise of our New brethren are: Since in those times, one, that was Catechi [...]m [...]nu [...] only (that is, who was of the number of the faythfull but not as yet baptized) should not be suffered to see, and be present at the celebration of the Myst [...]ryes of Christian Religion; much lesse to preach the Word, & to dispence the Sacraments, as S. Austin Austin, tract. 11. in Ioan. relateth, and Beza Beza, in Epist. Theo­log, [...]p 8. acknowledgeth.

Secondly, the Turkish Priests are obliged by their Profession Septem. castrensis de religione Turcarum, cap. 1 [...]. Ri­cherius, l. 1. de moribus Turcorum. to spend more time in prayer, both for themselues, & for the Peo­ple, then our Euangelicall Ministers either are bound to doe; or actually doe. For the Turkish Pries [...] ▪ (as aboue is shewed) are t [...]e [...] by Mahumets rule) to pray fiue times euer [...] day. Now how litle our late illuminated Ministers are giuen to prayer; I refer to [...]ch Mans experience herein; seing that among them, a [...]kiling Inuectiue (which they g [...]e [...] with [...]haritie of Preaching) must for the most par [...] supply all want of Prayer.

Lastly, the Mahumetan [...] and Turkish Priests haue wiues, and such Women are reputed, and taken of their lawfull Wines [...] like sort the Children begotten on their Wiuer▪ are accounted the lawfull issue of their Fa­thers, [Page 177]& may inherit lands, & other goods of their Parents; and all this by the first In­stitution of Mahumetisme: Whereas if the booke stiled, Schisma Anglican [...]m, relate the Truth, the Ministers, who in England do marry, are in that respect reputed Adulterer: In proofe whereof, the Children are ac­counted Bastards by their Municipal Law, still remayning in force in England, and vn­recalled; So as they are wholy depriued in rigour of Law, from all title of Inheritance. Thus we see, with what Prerogatiues (to pretermit some others for breuity) the Tur­kish Clergy is honoured, the which in the Lutheran Clergy we find most wanting.

The 20. Parallell; Whether the Turks, or the Lutherans may seeme to haue mere erred in their different Beliefe of some inferiour Points of Fayth; and conse­quently, whether may seeme more to be punished for such their Misbeliefe? CHAP. XXI.

THis twentith, & last Parallell shall consist in a Perisma, resulting from the due obseruation of seuerall See tou­ching the contents of this Chapter, Chronica S [...] ­r [...]ce [...]orum. Parallells aboue expressed; And it shalbe this, to wit, That in regard of diuers of the former Parallells (abstracting only their deniall of the Blessed Trinity, of the In­carnation, and Passion of Christ; blasphemies, I [Page 178]most willingly acknowledg infinitly trās­cending any Errours, belieued by the Lu­therans;) the Turks may seeme to haue lesse erred, then the Lutherans, and consequently may seeme to be lesse punished for such their Heresies, then the Lutherans, and our Euangelicall Brethren are to be. For it is to be belieued, that such men, who labour (more then others) to depresse in their Writings the dignity of Iesus Christ; who conuitiate in words the Mother of the Redeemer of the World; Whose Religion is ingendred of more old condemned Heresies; Final­ly, whose doctrines, do more vilify good Works and vertuous lyfe, and do more exte­nuate Vice and Impiety, then the doctrine of others doth; It is necessarily to be belieued (I say) that these men so more offending in all these points, do sinne more greuously, then other men, who do not in such mea­sure offend in the same points; and therein may seeme to be worthy of greater Punish­ments.

Now it is clearely euicted out of diuers of these former Parallells, that Luther, and the Lutherans do belieue and write of these Pas­sages in greater estuation and heate of ma­lice, and with lesse reuerence, then Mahu­met, and the Turks haue done. How pro­bable then at lest is it, that Luther and his Sect, as hauing more erred herein, are for such their Errours to be punished with greater seuerity of paines, then Mahumet & the Turks in that particular respect are? Heere I (say) I ballance the punishments [Page 179]due to Luther and his party, only for such their wicked proceedings, and not with re­ference to the torments allotted to Mahu­met, and the Turks (which no doubt are, and shalbe infinitly greater, and more grieuous) for their deniall of the most Sacred Trinity, and reiecting Christ, not acknowledging him for the Redeemer of the World.

To the fortifying of this Parallell, I add, that Luther, and his followers haue impug­ned (in 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, [Page 180]in confirmation of ou [...] Catholi [...]e Religion. Witnesses hereof (to omit former Ages) S [...]o this point con­fessed of for­mer ages by the Centu­rist [...], Cent. [...]. c. 11. & Cent. [...]0. c. 13. Ber­ [...]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 Luthera [...] (acknowledging them, as truly done) commonly stile them, Antichristian Osiander, Cent. 10.11. & sequentib. Won­ders, and lying signes, as also, prestigious Peter Martyr, l. contra Gardi­ [...]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 Luc. c. 10. Tyre and Sidon had been wrought the Miracles, which haue been wrought in you, they had done pennance in [Page 181]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 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 [Page 183]of this my designe, I will reduce what heere followeth, to these seuerall Heads. First, I will insist in the fabulous & ridiculou [...] fooleries, which Mahumet and the Turks do maintaine as true. Secondly, I wil sh [...]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 Cuspin. in Mahumeto pag. 514 Thenet Cos­mographia. l. [...]. 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) descēded 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 Azoara [...]0. mater Mahumetis, testa­batur filium Mahumetum nec in vter [...] nec in parto vllum sibi dolorem fecisse. Emina the Mother of [Page 184]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 did admonish the Iewes of Mahumets after comming into the World; For thus he introduceth Christ say­ing: N [...]ntium Aroara [...]4. vobis affero, de Nuncio post [...] venturo, cui nomen Mahumetus. In like manner the Al [...]oran Azoara 71. reporteth, how in the Old Testament also the Natiuity and Birth of Mahumet was foretould.

To passe on further; It is Georgen­sis de Turca. [...]m moribus. recorded (such are the Portentiue sables touching Mahumet) that at Mahumets prayer, God com­manded euery Mountaine, or great Hill neere to Mecha, to bring a certaine heape of stones for the building of the Temple of Mecha. And whereas one Mountaine (called Araphat) was more slow in comming then the rest, and seing the Temple to be alrea­dy finished, the Mountaine did abundantly weep, that it was not present at so great, & fayre a worke; But Mahumet did compas­sionate the Mountaine, and willed it to lay [Page 185]downe its heape of stones in a fayre place neere to Mecha; the which stones Mahumet had no sooner gently strooke with his foot, but presently there did rise vp a most large, and sweet fountaine of Water from out of the stones. Is not this strange fooling? But let vs relate yet more.

The writers Vide Bellonium des singulari­tes. l. 3. c. 7. of the manners of the Turks record this ensuing fictitious Narra­tion; To wit, that Mahumet being accompa­nied with the Angell Gabriell, did once ride vp to Heauen, for the approbation of his Alcoran; being carried vpon a learned beast called, Alborach, (de la grandeur d'en Ausne) of the greatnes, and shape of an Asse (an Asse indeed was Mahumet for forging this, and Asses are the Turks for belieuing it:) The which Beast would not suffer Mahu­met to ride vpon him, till before he had gra­uely disputed with Mahumet, and till Mahu­met had seriously promised the Beast, that he should not be left at the Ga [...]e of Heauen, but should enter into Heauen with Mahu­met. And thereupon Mahumet entred Hea­uen, and passing through fayre spatious Halls, hanged with Tapestry and Arras, he was at the last brought to the sight of God, who sate in a Chayre of Estate; and yet as the Alcoran sayth, he stood, Tanti Azoara [...]. (spatij interuallo, quantum, sagi [...]ta bis transcurreret) so far distant from God, as an Arrow might be shot at twyce.

The foresaid Authour Bellonius vbi suprà. relates, that the Porter, or dorekeper of Heauen would not [Page 186]open the dore to the Angell Gabriell, vntil he heard the name of Mahumet pronounced. But Mahumet comming into Heauen, he saw seuerall Great Halls; wherein were many kinds of Angells, some bearing the shapes of men, others of Beasts, Horses, Oxen, and Byrds. But inough (if not too much) of these commentitious and incredi­ble phantasies, which are sufficient alone to discouer the futility and Vanity of Mahu­mets owne Religion. From whence we may further gather, that Mahumet (contrary to all Philosophy, and Diuinity) supposeth, and dreameth, that God, and the Angells are corporeall, and haue Bodies. In like manner, we may infer now incompatible these Vntruths are with true Fayth, & how displeasing they are to God, since we reade: Iob. 13. Numquid Deus indiged vestro mendacio?

Finally I refer the Reader to that madd, and phantasticall Protestation of Mahumet aboue related, in warrant of the Truth of his doctrine: Per Azoara 61.6 [...]. & se­quentibus. ventos inflantes & nu­bes, & naues aquore currentes; per montem Synai, per stellam vespertinam, per stellas retrogradas & combustas quod non sum damomacus aut Magus; sed Dei Optiminuncius &c. So certaine it is, that Mahumet was a man, wholy made of Sophi­stications, and imposturs.

To descend to the second Point; Which is, that the doctrine of Mahumet wholy tends to Pleasure, sensuality, and Lust, with all warrant of Impunity to the Practizers thereof. For first touching his doctrine, euen [Page 187]steaming forth lust during a man [...] life in this World, we haue aboue shewed, that Mahumet thus ordaineth in his Alcoran: We Azoara 43. constitute and decree, that it shalbe lawfull for thee, to haue the Company of all Women which as bondslaues thou buyest, & subiectest to thy hand; as also the doughters of thy Fathers sisters, or thy Mothers sisters; and to haue the company of all fayre Women, who are willing thereto. According to which his doctrine, it will not be imperti­nent to repeate that other passage of his Al­coran, aboue related, teaching the same: Vx [...] ­res Azoara 8. quotiescunque placuerit duas, tres, ant quatuor ducite &c. Take as many wifes, as you will, either two, three, or foure; except you feare, that they cannot liue quietly together; And when it shall so chance, that you cease to loue any of them, then it shalbe lawfull for you to make exchange of such an one, for any other.

And Mahumet for the greater warrant of his sensuall doctrine, doth vaunt of himselfe in his Alcoran, Azoara 43. that he had a speciall power and ability of body, conferred vpon him from Heauen, (see what bestiality, & filth this miscreant disgorgeth) for the exer­cise of his lust, as that (said he) he was able to deflowre forty Virgins in one night. O! can that be the Religion of God, which is first inuented by him, whose brutish Anima­lity (so to call it) transgresseth all limits and bonds of humane Verecundy, and shame? Animalis 1. Cor. 2. homo non percipit ea, quae sunt spi­ritus Dei.

We haue heard, how Mahumet alloweth [Page 188]to man in this lyfe all pleasure of the body, ex [...]ing all chastity and purity. Now here­after the Reader shal take notice, that Mahu­met placeth the ioyes of the future lyfe, in like corporall pleasures, and sensuality; for thus he writeth in his Alcoran: In Azoara 54.65. [...]0. paradi­so sideles habeb [...]ant hortos, & font [...]s, vestientur seri­ [...]is, & purpu [...]â; puellas habebunt cum oculis claris & immensis quorum albugmes candid [...]ssima, & pu­pilla nigerrimae. In Paradise (he meaning here­by Heauen) the faythfull shall haue Gardens & fountaines being cloathed in Silke and Purples they shall also haue yong Women with cleave and great Eyes, the brightnes whereof is most whit [...], and the pupill, or sight of the Eye most black.

The Turks further belieue, Bello­nius, vbi su­pra, cap. 9. that when they shall arriue to Heauen, they shall pre­sently be entertayned with a most exquisite banquet; and there shall most fayre yong Women come forth, ech one to imbrace her Turke, and shall accompany him to his bed, and shall enioy the pleasure of ech others body, for the space of fifty yeares, without intermission. How nauseous and displea­sing is but the thought of this doctrine to chast eares; and how farre discosted, and estranged is this luxurious Course from the Words of Christ? No Galat. [...]. foruicatours shall inheris the kingdome of Heauen; since the way of pleasure is the Math. 7. broad Way leading to destru­ction, provising 1. Peer. 3. Libery, and transferring Iude. v. [...]. the Grace of God into wantounes.

Now to come to the third & last branch, which infinitly exceedeth (in impiety and [Page 189]Horrour) the former two Heads; since this woundeth Christianity in its Mayster-veyne; for it consisteth in the absolute denyall of the most sacred and vndeuided Trinity, and of the Incarnation of God for the Redemption of Mankind. For to recapitulate that, which (touching this point) we haue aboue in this Treatise shewed Mahumet to haue taught in his Alcoran; He there thus further teacheth: Indredul [...] Azoara 12. sunt, qui Iesum Maria filium, D [...] dicunt esse. They are incredulous, who say, that Iesus, the Sonne of Mary, is God. And Azoara 49 & [...]3. more: Constanter dic ultis Christianis, [...] nec genuit, nec genitus. Speake constantly to those Christians, that God did neither be­get, nor is begotten; thus speaking against Christ the Sonne of God. And further a­gainst the death and Pas [...]ion of Christ: Iudai Azoara 1 [...]. Christum Dei [...]uncium nequaquam interfe­cerunt, sed alterum ei simil [...]m. The Iewes did not put to death, Christ the Messenger of God, but one like vnto him. To conclude, Mahumet thus execrateth most blasphe­mously in his Alcoran: Confundat Azoara 10. Deus Christianos, qui Maria filium, loco Dei venerantur. Let God confound the Christians, who worship the sonne of Mary, in place of God. And hereupon it is. that (as aboue I noted) Bibliander sayth: Prim [...]s Biblian­der in praesat▪ Alcoran. p. 3. & mani­mus error Turcarum est, quòd Trinitatem in V [...] ­tate negant. In like for: Cusa [...]us. Cusanus no cribation [...] Alcoran. l. [...]. c. [...]. & l. 2 c. 14. Richard [...]o in conf [...]legis Sar [...]. and Richardus Ordinis Pradicat [...]rum do thus write: Principalis intentie Mahumet j [...]st pers [...]adere, Chri­ [...]tum [...]aque Deum▪ neque [...]. Both [Page 190]which authorities are (vpon other occa­sion) aboue expressed.

O the Incredulity of Mahumet & his Sect, who will not acknowledg him, whose li­neaments (as I may say) of body, I meane, whose seuerall Passages of his Birth, Lyfe and Passion are most liuely drawne, and pourtrayted by the pensills of the Prophets in the Old Law. To insist only in some few points. His byrth of a Virgin was prophe­sied in Esay c. 7. The Place of his birth, in Mi­chaeas 5. The death of the Innocents killed by Herod, in Ieremy 31. His Miracles, in Esay 35. His betraying by his owne disciple, in Psalm. 41. His preaching, in Esay, 61. That he should suffer diuers Kinds of Tormentes, in Esay. 53. That he was to suffer for our sakes, in Esay. 53. His foure Euangelists, in Ezechiel, 1. His Crueisixion, in Psalm 22. His Resurrection, Psalm. 15. His Ascension into Heauen, Psalm. 14. The sending of the Holy Ghost, Ioel, 2. Thus Mahumet by disclaiming from Christ, as his Redeemer, disclaymeth withall from the authority of the Old Testament; and with like contempt sleighteth the dignity of the New Testament, vnder pretext, that both the Old and the New were corrupted from their originall Purity. In a serious perusall of which New Testament, our Soule is of power to lance forth into an Ocean of My­steries touching Christ; but our Vnderstanding through the gloriousnes of his worth, is not able to aprehend them (so the stars are darkened through ouer much light) and [Page 191]our eyes are too weake to behould those radiant beames of his diuine Maiesty.

For we therein read, that it is He, who being the comfort of Angells, vouchsafed Math. 4. to receaue comfort from Angells; Who was nourished Math. 20. with meate, & yet first gaue to meate the Vertue of nourishing; so as when he did eate, or drinke, then did the Earth after an vnaccustomed manner, nou­rish the Heauens. It is He, in whose Incar­nation the Celestiall Math. 17. sunne receaued its light from the Earth: ( Orietur Malach. 4. Sol Iustitiae) (to wit, from the B. Virgin:) and thus did the Earth powre out its influence vpon the Heauens. It is He (O happy Sinicon!) who, when thou Luc. 2. in [...]ou [...]des him within thy Armes, did infould within his Armes the whole Vniuerse. It is He, who being Lapis Angularis, Act. 4. became Petra il Petr. 2. scandali; And who being Humilis Math. 11. corde, was filius Marc. 9. Alussimi. It is He. who being Puer Luc. [...] was before All tyme, ( in Iohn 1. principio crat Verbum) and but proficiens Luc 1. Sapientia. then enioyed omnes thesauros Coloss. [...]. sapientiae Dei.

It is He, Who conuersing heer vpon Earth, did suspend for the tyme his owne Greatnes, thereby the more easily to accom­modate himselfe to Man; and who ruling the whole frame of this World, subiecteth himselfe (in the patration of Miracles) to the Voice of Man: Obediente Deo Iesus. c. 10. voci bo­minis; Who also being Plenus Iohn 1. gratia, & veritatit, semetipsum Philip. 2. exinaniuit. It is He▪ who being the Light made, Ego sum Iohn [...]. lux [Page 192] mundi, was deriued from the Light vnmade. It is He, who through the mist, or cloude of his Humanity, darted forth beames of his splendour, and brightness Lux in tenebris lu­cet, Iohn 1. & tenebra cam non comprehenderum; Whose glory was really the glory of the only begotten Sonne of the Father, & yet recorded to be but, quasi Vnigentii Iohn 1. à Patre. To conclude, It is He, who inuested him­selfe with our Humanity, that through an opprobrious death he might saue mankind. O how many Christians haue shed their bloud, in defence, that Christ for them did sheed his bloud▪

Since then the sacred Scriptures do fur­ther most largly celebrate the incompre­hensiblenes of thy Mercy (Most Blessed Redee­mer) for therein we read, that God the Fa­ther said: Propter Esay, [...]3. scelus populi mei percusii cum: For the wickednes of my People I haue stro­ken him; That Christ for our sake was made obedient Philip. 2. vnto death, euen the death of the Crosse; That Christ loued vs, and Ephes. 9. deliue­red himselfe for vs, an Oblation and Host to God, in an odour of swe [...]tnes; That Christ is the 1. Ioan. [...]. Propitiation for our sinnes, and not for Ours only. but for the whole world: Finally (to omit infi­nit other texts of lyke Nature) that God 1. Iohn. [...]. hath sent his Sonne, a Propitiation for our sinnes. Seing then I say (Most Blessed Iesus) so many Passages of thy Diuine Word, do euen proclaime forth thy Mercy, I (poore wretch) most humbly beseech thee, not to suffer my sinnes to ouerthrow that in my [Page 193]Soule, which thy goodnes hath builtt ther­in: Acknowledge in me what is thine, but absterge and wipe away what is not thine.

Thou once didst take mercy on the Wo­man of Canaan, of Mary Magdelen, of the Pu­blican, of Peter thy Apostle, and of the Good th [...]ese hanging vpon the Crosse with thee. Vouchsafe (I humbly beg of thee in all prostration of Body, & Soule) to make me partaker of thy like ineffable commiseration and goodnes. I do acknowledg I haue sin­ned more highly, then any of these former: For I grant with the Woman of Canaan, my daughter (my poore Soule, I meane) hath been vexed with the Temptations of the Deuill; say then to me (Good Lord) through the intercession of the intemerate Virgin, thy Mother and my Patronesse (and with all make it good) that which thou saidst to the Canaan: O Woman, Math. 15. great is thy fayth, be it done vnto thee, as thou wilt. I haue committed vncleanes; let thy words spo­ken to Magdelene; that Blessed sinner (though blessednes be incompatible with sinne) be also spoken to me: Thy sinnes Luc. 71 are forgi­uen thee. I pray with the Publican: God be Luc. 18. mercifull to me, a sinner; Vouchsafe then to pronounce of me, as thou didest of that Publican: This Man departeth home Iustifyed. I haue denied thee with Peter, in my works, and badnes of lyfe: O let it be said of me with Peter, through the force of thy Grace, causing in me a most feeling Contrition: Math. 2 [...]. Pleuis amar [...]: To conclude, I haue com­mitted [Page 194]theft with the Fuangelicall thiefe (and yet the Euangell brooketh no thiefe) in robbing thee (by committing of sinne) of the Honour due vnto thee; Say vnto me vpon my true confession of thy goodnes, in my last sicknes, and at the point of my dissolution, as thou said, to him: This day Luc. 24. thou shalt be with me in Paradise. O most mer­cifull Redeemer, euen by the merits of thy fiue most Dolorous wounds, and bitter Passion, accomplish all this in me, poore sinner.

And now before I close vp this short dis­course, giue leaue (You of the reformed Religion) to my Penne to take more roome to turne it selfe in; and to direct its words to your Country, and myne. Then (O France) who hast begot, and nourished vs all: Blushest thou not, that thou, who heretofore hast brought forth Kings, who for their Piety, haue been honoured with the Title of the most Christian Kings, should now produce men, who are Enemyes to all true Christia­nity; contracting a most strait combination with that Hellish Mahumet, in misbelieuing most points of fayth, and Religion; As also in maintayning with their owne Prime-Maysters, diuers other points of fayth, and circumstances thereof (both for the specula­tion, and the Practise) in a more pernicious and wicked degree, then either Mahumet, or his Sect haue donne? Alas is thy Flower de▪ Luce thus turned into a Bryar? Is thy former glory thus ouerclouded with the mist of Miscreancy▪ O what disparity is there bet­weene [Page 195]the King, and the Subiect?

But pardon (O my Country) this my sud­den Rapt. There is a nere Coniunction bet­weene thee and me; It is no weake twyne wherewith I am tyed to thee: Thou hast begot, and brought me forth; Thou hast nourished. & sed me; Thou hast euē shewred down dignities, and Honours vpon me: How then can I suddenly cease to euaporate out my griefe (in thy behalfe) into disconso­late sighes? Therefore my deare Mother, my Nurse, my Mecanas, giue care to what I shall now say.

Are these of the Reformed Religion in thee (I meane the Hugenotes) true French Men, who sweare fealty to such their first Do­ctours, who thus compart with Mahumet in Religion, or otherwise do exceede him in malice against Christ, and his Church? Noe, they are not; They are Gallo-mahumetani, but spurious, and adulterate Embrio's, wanting the true french shape. Thou dealest most li­berally with them, in not denying them to breath thy wholsome Ayre; in not with­drawing thy hand, from affoarding them thy Naturall Benefits; and in not suffering them to statue in thy fecundity: Thou dost charitably, and well herein with them (O my Country) since thou art Mother to them All, howsoeuer they become but Moles, & blemishes to the face of thy Honour. And with this I here end, and giue a full Pause to this Treatise.