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.

Of Symbolismes in generall. CHAP. IV.

BEfore we come to dissect the parti∣culars, wherein our Reformists, and the Turks do cōspire, I hold it much conducing to our purpose (thus ob∣seruing Method perhaps in breach of Me∣thod)

to shew what agreements they haue in Generalities; Some of which Generalities are hereafter discoursed of more particu∣larly.

The 1. Symbolisme.

First then we find, that he who first com∣posed the Turkish Alcoran, was Sergius, an Apostata Monke; for though by the authority and commandement of Mahumet (a tempo∣rall Prince) yet by the peculiar industry, wit, and labour of Sergius, the Alcoran (al∣most a thousand yeares since) was framed & deuised.

In like sort, the First dogmatizer of the Reformed Religion was Luther; first a Monke, but after forsaking his Religion, coyned your Ghospell. Thus both of them were first Votaryes; and both of them after be∣came forsakers of their first imbraced Ca∣tholike Religion, and burst out into open Renegado's, or Apostata's.

The 2. Symbolisme.

The second generall Course, wherein Sergius, and Luther do interleague, is their mutuall condemning of the Church of Christ for the former ages. And this their condemnation is Lapis angularis in the edi∣fice both of the Alcoran, and of your Gospell; the which stone except it had beene first placed, Sergius and Luther could neuer haue raised the walls of their future buildings, nor could haue declined the confessed

Note, and Marke of Heretiks. Now accor∣ding to this my Assertion Mahumet liuing in the age of S. Gregory the Great, or presently after, charged those tymes with Incredu∣lity, and want of true Beliefe; and therfore gaue out,(1) That he was sent by God to restore the Church to its purity in doctrine: And ans∣wearably some twenty yeares after the death of the said S. Gregory: he began his re∣stauration of the former supposing erring Fayth.

The very same tymes of S. Gregory, your chiefe Sectaries do condemne of Antichri∣stianisme, and Idolatry (so conspiringly they agree with Mahumet, touching the tymes of the first imaginary decay of true Christiani∣ty.) For doth not Hospinian the Protestant thus write: Gregorij(2) Magni aetate &c. In the age of Gregory the Great, all kind of superstition & Idolatry did (as a Sea) ouerflow, and ouerwhelme the Christian World? And Symon de Voyon(3) (our Countriman) sortably auerreth, that when Bonifacius (who succeded Gregory) was stalled in the Papall Chayre, then was the whole world ouerwhelmed in the dreggs of Anti∣christian filthines, abominable superstition, and traditions of the Pope. With these former Se∣ctaries. Iunius(4) the remarkable Nouellist, and Bullinger(5) agree. Finally Hutterus the Protestant placeth the first decay of the fayth in the same tymes, saying: Libenter(6) concedo Idolomaniam &c. I freely grant, that the Popish Idolatry hath inuaded almost the whole earth, for these last thousand yeares. Thus we

see, that Mahumet, and the Professours of your Gospell do vnanimously iumpe in the tyme, when (according to their conceits) the Church of God began to decay, through the professing in its members of a false Re∣ligion.

The 3. Symbolisme.

The third point, wherein I will insist here, is that as Sergius, without any calling, or Vocation, laboured to ouerthrow the Chri∣stian Religion then professed: Euen so your Predecessours scorning all ordinary Mission, and Vocation, assumed the charge of refor∣ming the Church of Christ. And accordin∣gly hereto(7) Aretius, and(8) Duneus (two Protestants) maintaine; That Luthers Cal∣ling was extraordinary. In like manner Cal∣uin discoursing of this point, thus confes∣seth: Quia(9) Papa tyrannils &c. Because through the tyranny of the Pope, the true Course of Ordination was dissolued, therfore we needed a new help; and therefore this function, which the Lord hath imposed vpon vs, was altogether extraordi∣nary. In the same dialect speaketh your Pa∣triarch of our neighboring Towne of Ge∣ne•••••• (Beza(10) I meane) for being expostu∣lated of his owne, and other (his Associats) Calling, for their reforming of the Roman Church, and planting of their Innovations, peremptorily he affirmed, their Calling to be Extraordinary.

So fully do Mahumet, and Sergius sympa∣•••••••• with our still Gospellers, in maintay∣ning

the Church of God to begin to be Erroneous, about the tyme of Gregory the Great, and in promiscuously vendicating to themselues (with contempt of all lawfull Vocation, and Mission) an extraordinary peculiar calling, for their first sowing of their Blesphemies, and Heresyes. This was the proceeding of your first chiefe Maisters, whome their owne learning (for that they were learned it cannot be denied) thus em∣bouldened to stampe their Errours, by am∣bitiously pretending a Miraculous Vocation. But we are the lesse to meruaile thereat, since Learning oftentimes makes men proud, and Pryde begets Heresy: and this is the vnex∣pected, and lamentable Gradation, bet∣wene Learning and Heresy.

But to proceed in this vngratefull com∣bination and Coniunction; In which who had the aduantage ouer the other, I referre to the iudicious; seing where the Ballance is eauen, there the least graine doth cast it.

Mahumet after he had by the industry & policy of Sergius, inuented, and pretended a reformation of the Roman Church, did instantly thereupon(11) shake off the yoake of Obedience and Loyalty towards Is••••∣clius the Emperour, and did draw diuers Prouinces from him, euen by force and o∣pen Rebellion, subiugating them to his owne power. In all which said Prouinces he after planted his misbeliefe, and Infide∣lity. Thus did Sergius become Mahumets De∣dalus, in making him Wings for his high

soaring. And did not Luther treade (accor∣ding to his power) in the same tract with Mahumet? For after he had seasoned the Germans with his Nouellisme, he presently Foedere Smalcaldico, taught his Proselyts and followers, to rise in rebellion against Char∣les their Emperour. And wheras the Ger∣mans were obliged by Oath to the Obe∣dience of the Emperour, Luther and the Lu∣theran Deuines (to free them of all such feares and scruples) decreed by solemne Sentence, that, Quia(12) Caesar Religioni &c. Because Cesar did threaten an overthrow to Reli∣gion, and the liberty thereof; therefore he gaue iust cause, why the Lutherans did vis••••g against him with safe and good Consciences. And thus Luther first planting his Religion by the sword, and open Rebellion, no lesse then Mahumet did, caused such combustions, insurrections, and bloudy warrs throughout all Germany, as that himselfe thus vauntingly speaketh thereof; Videor(13) mihi. videre Germaniam in sanguine nature &c. Christus ••••••us viuit & reg∣nat, & ego viuo, & regnabo. But touching the Warrs waged by the Lutherans and the No∣uellists of this age, originally for the ad∣uancement of their Heresies, I cease here further to discourse of; since in a more con∣uenient place hereafter, I will more fully enlarge my selfe.

Thus far now to shew the great associa∣tion, and affinity, which the Turks & your Ghospellers haue in the foundation, and enlarging of both your Religions. To wit,

First, that the Broachers of Turcisme, and Hugenotisuse were Apostata Monkes. Secondly, that they mutually agreed in equally con∣demning the Vniuersall Church of Christ, euen from such a peculiar Age, or Century. Thirdly, that the sowers of both their Reli∣gions did promiscuously enallege to them∣selues an extraordinary Vocation. Finally, that they maintayned, and increased both their Religions (once disseminated) by the sword and trayterous rebellions. And thus did these former Wretches thinke good to stampe their wicked doctrines (though to their owne eternall damnation) chiefly (a∣mong other allectiues) that they might be spoken of in after tymes. Madmen! who couet at so high a pryce to enioy a little Ayre, after they cease breathing: Landantus(14) vbi non sunt, torquentur vbi sunt.

You will I hope (O You my Countrimen) disclayme (at least in words) from Mahu∣metisme; and can you then imbrace your owne Ghospell as diuine, since it is impos∣sible, that Truth and Faisbood should indiffe∣rently be seated vpon the same Beginning. Basis, Ground worke, and Foundations?

Notes

• (1)

  Septem∣castrensis, and others.
• (2)

  Hosp. hi∣stor. Sacram. l 2. p. 157.
• (3)

  In his discourse v∣pon the Cata∣logue of Do∣ctours.
• (4)

  Iunius in Apocalyp. in c••p. 10.
• (5)

  in his Treat con∣cerning An∣tichrist pag. 110.
• (6)

  Hutterus, de Sacrif. Missatico. pag. 377.
• (7)

  In loc. com. lo•• 63. pag. 198.
• (8)

  Danaeus in Isagog. Christian. part. 4. l. 2. pag 36.
• (9)

  Lascitius the Prote∣stant so re∣lateth Caluin to say, in his Booke, de Russorum, 〈◊〉〈◊〉 Moscouita∣rum religio∣us.
• (10)

  Beza i•• his Confe∣rence at Poys••▪
• (11)

  So rela∣teth Cuspini∣anus in Ma∣humets.
• (12)

  Sleidan the Prote∣stant, lib. 1.
• (13)

  Luther in loc. com. class. 4. c. 30.
• (14)

  August.