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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36913	Luthers Alcoran being a treatise first written in French by the learned Cardinall Peron, of famous memory, against the Hugenots of France, and translated into English by N.N.P. : the page following sheweth the particular contents of the booke, which consisteth of symbolismes, parallells, identities.	Du Perron, Jacques Davy, 1556-1618.; N. N. P.	1642 (1642)	Wing D2638; ESTC R480	118,976	240

the Romans and the Grecians but among the Vnworthies and Monsters of Mankind registring and mutually conferring not their faults for in so tearming them I speake ouer indulgently but their Enormous Crimes and flagitious liues But seing they both crept into the World long after the former learned Historiographer I will therefore be content to take the paines as to place them in the scales of a steedy and impartiall iudgment First then Mahumet erected (2) Bibliander in 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 (2) Bibliander vbi suprà of the Mahumetan Religion that himselfe was the Supreme Head of the Church of God so he depriuing the Successours of S. Peter of that dignity and Prerogatiue Thus to his Princly Authority did he ioyne the Pontificall Authority so making himselfe Caliphas that is King and supreme Prelate and ordayning by his sword and Regall soueraignty what should be belieued touching fayth and that the contrary Points should not be questioned and punishing with death such as would not submissiuely yeild and giue their appiobation to his wicked doctrines Henry the eight was by byrth King of England and Ireland a great Monarchy and did runne in the same line with Mahumet For he was the first Christian Prince who either in those Nations or throughout all ●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 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 Henry had in all six wiues of which the first was Catharine daughter of Ferdinand the six King of Spaine who was his wyfe twenty yeares But then through his dislike towards her or desire of hauing another he caused a sentence of diuorce to be giuen against her by the Archbishop of Canterbury Anne his second wife was the daughter of Syr Thomas Bullen who was not his Wife aboue three yeares but she was condemned of disloyalty of Body whereupon she lost her Head The immediate day after the death of Anne so impatient his 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 Anne his fourth wife being sister to Willam Duke of Cleue was his wife for six Months but after for he could not feede of one dish any long tyme she was diuorced from him by Act of Parlament Catherine his fyfth wyfe was nece●●nto Thomas Howard Duke of Suffolk yet within one yeare and six Months the must also be condemned of vnchastnes and was beheaded His last Wyfe was Catherine daughter of Syr Thomas Parre She was his wyfe three yeares and had the priuiledge neither to be diuorced nor beheaded but suruiued him And thus his death was in likelyhood the occasion of prolonging her life But now in one kind of Wickednes Henry surpassed Mahumet We reade that Mahumet after his planting or his Blasphemies did exeruct diuers (3) Postili de Repub. de Turcis Monasteries and Hospitalls in Constantinople it selfe as the like did 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 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 (4) ●●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 long

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 (2) Septemcastr c. ●3 Historian and others (3) 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● (4) 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 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 (5) 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 (6) 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 (7) 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 (8) 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 (9) 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 (10) 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 (11) 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 (1) 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 Mahumet he hath receaued some dye from Mahumet herein writeth of this point saying Confidenter (2) 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 (3) 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 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 (4) R●m ●● Anima Potestati sublimi●ri subdita esse debet idque non propter iram sed propter conscientiam Euery soule ought to be subiect

shall the memory of the Actions of this baroarous King continue And heere may well take place that Sentence of Cicero Salamina shal be soouer forgotten before the shings done in Salamina be forgotten The 2. Parallell Betwene Sergius and Luther CHAP. III. I Will in this next place ballance Sergius and Luther togeather In discoursing whereof I will more fully spread enlarge my selfe that so the implety of Luther being in part layd open to the eye of others they may the more willingly be induced to haue a loathing and hatred of the Heresyes first in our Age ventilated by him For if the Conduite or Pipe be foule and muddy can the water which streames through it be cleare and sweet And to begin Sergius and Luther were the first Apostles so to stile them of their Religions The first of Mahumetisme or Turcisme the second of Lutheranisme or Hugenotisme They both as aboue is touched briefly were Monks leauing with breach of solemne Vow their Monasteries though in a different manner For Sergius through his miscariage was cast out of it But Luther voluntarily and therefore with greater impiety did relinquish his Monastery and thereupon yoaked himselfe with a professed Nunne so vshering his Vocation with the sinne of Sacrilegious Adultery Both of them secured their molitions had Attempts vnder the Wings and safegard of temporall Princes Sergius vnder Mahumet and Luther vnder the Duke of Saxony Both of them had for their Maister and Instructour in planting their seuerall Fayth the Deuill so as the words of our Sauiour might truly take place in either of their plantations Qui (1) Math. 11. seminauit ea est diabolus Sergius had him originally but not immediatly since humane respects of pleasure and the like were to him a forcible allectiue inuiting him to his after Apostasy But Luther had the honour and fauour forsooth to be instructed by the Deuill both originally and immediatly The (*) This disputation betweene Luther and the Deuill is confessed by Hospinian the Protectant in Hist Sacram. part altera fol. 131. As also by Manlius Luthers Scholler in loc com and by Morton in Apolog. Cathol part 1. l. 9. c. 21. Deuill by that meanes Catechizing this his Proselyte to abandon his Catholike Religion by telling him that by saying daily Masse he committed Idolatry To which and other of the Deuills arguments he yealded This his Conference with the Deuill is so certaine and vndoubted as that Luther himselfe as not being ashamed of enioying such a Maister very solemnly deliuereth it in these his owne Words It (2) Luther tom 7. Wittenberg anno 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 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 (1) Luth. de abrogand● Missa priuatu Masse and Priesthood The Deuill and Luther Who first denyed (2) So Sleyd●n witnesseth of Luther l. 26. fol. 232. Pardons The Deuill Luther Who first denyed Papall (3) Luther in captiuit Babil tom 2. fol. 68. Iurisdiction and Monasticall (4) Luther de Votis Monain tom 2. Wittenberg lyfe The Deuill and Luther Who first denyed Foure (5) Luth. tam. 2. fol. 63. Sacraments The Deuill and Luther Finally who first denied Free-will (6) Luther de seruo arbitrio i● tom 2. fol. 424. Iustification by Works and seuerall Parts of Canonicall (7) Luther in praefat in Euist lacobi Scripture The Deuill Luther Since than the Deuill Luther were so intrinsicall and in ward friends and that Luther became so seruiceable an Achates to the Deuill as publikly to preach and maintaine whatsoeuer the Deuill did dictate vnto him I leaue to your owne iudgments my Countrymen of the Reformed Religion what hope you can haue of your soules Saluation in imbracing and belieuing the damnable doctrines first inuented by the Deuill and Luther in their afore mentioned solemne Conference But to returne Sergius and Luther did vnanimously contemne the ancient Fathers of Christ his Church that therby as prestiming the Errours of those Fathers they both vpon this ground with greater considency might vrge a Reformation of the supposed Errours in our Catholike Religion as is aboue said Sergius his dislike of the Fathers is discouered in the thirteenth Azoara aboue set downe Luther to omit many other vnworthy aspersions and reproaches cast vpon them by him thus writeth The Fathers (3) Lath tom 〈◊〉 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 (4) 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 (5) 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 (6) Luth. tom ● Wi●●an berg fol. ●●● may haue ten or more wises s●●l from him and all yet liuing Luther further proceedeth thus teaching Polygamy (7) 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