Luthers Alcoran being a treatise first written in French by the learned Cardinall Peron, of famous memory, against the Hugenots of France, and translated into English by N.N.P. : the page following sheweth the particular contents of the booke, which consisteth of symbolismes, parallells, identities.

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

HItherto we haue discoursed chie∣fly of certaine Generalities; wherein Mahumet, Sergius, and the Turks do conspire with Luther, the Luthe∣ran••, and such Nou••••iste of these dayes: We will now descend more punctually to di∣uers dogmatical Christian Mysteries, wher∣in 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••••(1) 1.1 sunt qui ••••sum fi•••••• Mar•••• De•••••• esse di••••••m, cum ipse Christ•••• d••cat•• in dominum(2) 1.2 Deum me••m & vestra•••• credite, They are incre∣dulous, who say, that Iesus the sonne of Mary is God, seing that Christ himselfe sayth: belieue in my

God, and your God. And its another passage of the Alcoran Mahumet vseth this wicked de∣precation: Confundat(3) 1.3 Deus Christ••••anos, qui Mariae filium loco Dei venerantur, cum ipsis pra∣ceptumsit, non nisi vnum Deum venerare: Let God: confound those Christians, who worship the Sonne of Mary in place of God, seing they are comman∣ded, that they shall worship but one God. A point so euident, that Bibliander thus speaketh her∣of: Primus(4) 1.4 & 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(5) 1.5 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(6) 1.6 Trinity one very God, haue mercy vpon us. Ad also he further sayth: The Word(7) 1.7 Trinity is but an hu••••••ne In∣uention, and soundeth coldly. And hereupon it is, that(8) 1.8 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 plea∣seth me not. And in ••egard of this former do∣ctrine, and as not acknowledging Christ to be Consubstantiall to his Father. Luther bel∣cheth out these blasph••••uous words: Anima(9) 1.9 mea odit? Om••usion, & optimè exigerunt A∣••iani

nevocem illem prophanant & no••am, regu∣lis fidei statut liceret: My Soul•••• hateth the word Hom••ousi••s or Consubstantialis, and the Arians de∣seruedly 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 mar∣kable passage of sacred Scripture, in proofe of the Trinity: There(10) 1.10 are three, which giue witnes in Heauen, the Father, the Word, and the Holy Ghost, and these three are One. And accor∣ding to this doctrine of Luther it procee∣ded, that the Protestant Deuines(11) 1.11 of Li∣tuania 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(12) 1.12 did send the Word into the World, and yet re∣tayned 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 al∣ledged in defence of the doctrine of the Holy Trinity. I will here insist in some few parti∣culars. And first that markable place ••l(13) 1.13 and the Father are Vnum, one thing, this stigma∣ticall

Aposta•••• thus paraphrazeth: Abusi sunt hoc loco Veteres, vt pr••barent Christaine esse Patri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The antient Doctoure haue abusiue∣ly alledged this place, to proue Christ to be Consub∣stantiall to his Father. Neque enim Christus de Vnitate substantia disputat, sed de Consensis. For heare Christ disputeth not of the Vnity of sub∣stance, but of Consent. Againe, where it is said. The Lord(15) 1.14 rayned vpon So dome and Gomor∣••••, fire, from the Lord; Caluin thus anoideth this restimony by saying:(16) 1.15 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(17) 1.16 are my somne (hodie) this day I haue begotten thee, Which place is produced not only by the Fathers, but euen by the(18) 1.17 Apostle. to proue Christs diuinity: yet Caluin thus shifteth it of, saying: Scio(19) 1.18, hunc locum de aetorna genera∣tione Christs &c. I know well, that this place is ex∣pounded 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(20) 1.19 passages of Scripture, vrged by the Fathers in proufe of the Trinity, where we read that most ••••••uin••ing Text: There be three(21) 1.20 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(22) 1.21 sed ad Cōsensum po••iūs, Where the Apostle sayth that. Three are One,

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 su∣preme Mystery, with his most wicked ex∣positions of them: A Point so cleare, that Aegidius(23) 1.22 Huunius (the Protestant) char∣geth Caluin with Iudaisme, for such his pesti∣lent deprauing of the former sacred Texts of Scripture. O Impiety scarsly piacular, since he, who created the World, is here not ac∣knowledged by the World: Mundus(24) 1.23 per ipsum factut est. & mundus euni non cognouit.

Notes

• (1) 1.1

  Azoara 12.
• (2) 1.2

  Iohn ••0.
• (3) 1.3

  Azoara 19.
• (4) 1.4

  Biblian. in praefac. Al∣cor. 3.
• (5) 1.5

  Ricardus Ordinis Prae∣dic••t. in con∣futat. legis Saraci••••, ca. 8.
• (6) 1.6

  Vide En∣chirid. Pre cum anno 15••3.
• (7) 1.7

  Luth. in Postill. maio∣re, Basi••e••e a••ud Herua∣gium in euar∣rat. Euang. Dom.
• (8) 1.8

  Calu. epist. 2. ad Polonos extat. in his tract. Theol. pag. 796.
• (9) 1.9

  Luth. in lib. contra Iacob•••• La∣co•••••• ••ons. 2. Wittem∣berg. edit. an∣t••o ••351.
• (10) 1.10

  1. Ioan. 5.
• (11) 1.11

  In Synod. Vilnae habis. anno 1589.
• (12) 1.12

  Bernard.
• (13) 1.13

  Iohn. 10.
• (15) 1.14

  Genes. c. 19.
• (16) 1.15

  Caluin in Gones. c. 19.
• (17) 1.16

  Hebr. 1. & Psalm. 2.
• (18) 1.17

  Heb. 1.
• (19) 1.18

  Caluin in Psalm. 2.
• (20) 1.19

  Tou∣ching the word Eloim, in G••nes. c. 1. and out of the Psalm. 33.
• (21) 1.20

  1. Iohn c. ••.
• (22) 1.21

  Caluin in 8. Ioan. c. 5.
• (23) 1.22

  Hunius in his books entituled, Caluinus I••∣daiza••••.
• (24) 1.23

  Iohn 1.