Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	witness_v	word_n	write_v	67	3	4.8684	4	false

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

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 (4) 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 sighs and suspirations to mourne wheâ—â— 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 (5) Thren 1. si est dolor sicut dolor iste The 20 Symbolisme Touching the particular Motiuâ—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 (8) Azoarâ— â—3 fili Maria tu persuades hominibus vi te Matremque tuam duos Deos habeant venerentur O Iesus Sonne of Mary dost thou perswade men that they may haue and worshippe thee and thy Mother aâ— two Gods Vpon which Azoara Bibliander maketh this Annotation (a) Bibliand in Margino Aleorani ad Azohram ã€ˆâ—Šã€‰ 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 (3) Bibliand â—bi suprÃ Diuam Virginem superstitiosâ— Ã multis Chriâ—teaxis celi quod hodie quÃ²gus fiâ— dum eius opem superstiâ—â—oâ—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 (4) Bibliand ibidem images The dislike of Mahumet concerning the doctrine of Images is further witnessed by Septem-castrensis thus writing Saraceni (5) Septeme defide reâ— lig Yurcâ—rum Turcae imprimis Imagines omnes seu pictas seâ— 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 â—â—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 (6) Luth. in serus de Nâ—â—â—ali ã€ˆâ—Šã€‰ Mariâ— and Peter (7) Peter Mart in Comment ad cap. â— prioris ad Cor Martyr charge the Catholiks with Idolatry committed in saying the Antiphona beginning thus Salâ—â— 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 of superstition for their saying the Hymne directed to the Mother of God which thus beginneth Aue Maris (8) In offieio B. Mariae stella Dei mater Alma c. To come to Images Whereas (9) 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 (10) Molanct in oc cont in explicat DecasÃ²gi in like sort reprehendeth the worship of Images as superstitious The Magdeburgenses (11) Magdeburg Cent. 8. passim and Caluin (12) Calu. Instic l. 2 c. 11. lib. â— c. 9. proceed herein with the same pertinacy and frowardnes And answerably to this their doctrine of Images carleur Theorique Practique â—'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 (13) Osiander Epitom Cent. â—â— pag. 491. The Low-Countrimen by publiqâ—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 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 (14) The History of France iâ— entituled The generall Iuuentory of the History of France written by Iohn dâ— Serres The Protestants did grow eager and violent in all places where they had power They tooke reuengâ— 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 â—pidrâ—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 Apoâ—tolicall and RomaÌ„ Religion May we not â—â—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 (1) Septâ—â—â—aâ—â—â— dâ— fide relig Turâ—â—â—â—m pag. â—9 Turcici habent â—xorâ—s vxori

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 â—â—â—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 â—â—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 (8) Genes 1. â—â—miâ—â—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 diâ—â—amen of his Vnderstanding he euer those to in his election of things that which is best at least which ã€ˆâ—Šã€‰ boâ—â—â— Why then is the choice 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 (9) 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 expungâ— 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 (10) Psalm 31. fieri sicut equus mulus c. And as spurning thereat say â—ch of you freely to your selues Volumus fieri secut equus mulus quibus non ã€ˆâ—Šã€‰ eâ—â—â—ellectus But then withall in recompence of this your spirituall madnes let me intreat you to interest your selues in that most dreadfull relegation of our Sauiour 11 Math. â—â— Discedita Ã me maledicti in ignem aternum qui parasus est Diabolo Augelis suis The 17. Parallel Whether Mahumetisme or Lutheranisme consist of more ancient condeâ—aned Heresies CHAP. XVIII TO goe on in my vndertaken Method My next Parallel shal shew whether Mahumetisme or Lutherâ—â—isme doth consist of more explorate condeÌ„ned 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 and importance most execrable from Sabellius arius Eâ—â—omius Nestorâ—â— Manichâ—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 Hugenâ—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 Countreâ—â—â— 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 paâ—t touched We find then Mahumet as aboue is said to speake thus honorably of the New Testament Deus (1) Azoara 5. â—ius mâ—seriâ—â—â—s prius Testamentum Vetus dâ—â—â—ceâ—s Euaugel ã€ˆâ—Šã€‰ rectas â—iaâ—â—â—â—â—â—ibus tradidiâ— God being prouâ— and â—â—rcifull did first giue the Old Testament and then after the Gospell as direct wayes for men ã€ˆâ—Šã€‰ follow According to which Sentence Câ—sanus discoursing of the Alcorâ—â— thus speaketh Mahumetâ—â— (2) Cusonus in criâ—â—â—â—â— Alcoranâ— ã€ˆâ—Šã€‰ â—â— c. 1. 14. l 3. c. 2. approbat Euangelium tradiâ—â—â— Iesu Christâ— 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 ã€ˆâ—Šã€‰ it was first giuen But the reason why the Turks do not admit the Gospell as they find it now written is deliuered by â—iblâ—â—nder in these words wherein he sheweth the pretext of Mahumet at his first appearing Christians (3) Bibliender in praeâ—aâ— Alcorâ—â—â— pag. 3. qui iam Ã longe tempâ—re Legem atquâ— Euangâ—lium perdiderum â—uÌ„ propter discessum Christi ã€ˆâ—Šã€‰ â—â—iam propter mortem Apostolorum atque discipâ—larum legem suum perfectÃ¨ doceâ—it Mahumetus Mahumet vndertaketh that he will perfectly teach Christians his Law the which Christians had for a long tyme lost â—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 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. Pauâ— much before the first three Gospells doth finally in the libration of the foure Gospells in themselues thus pronounce The (4) 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 (5) Luther in praefat Epist Petri. potissimum maiore pracateriâ— studio c. Such Euangelists are the chieâ—â—â—â— 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 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 ã€ˆâ—Šã€‰ wanting in the other For example First we (1) Thâ—uâ—â— Cosmâ—graph Vâ—â—â—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 Whereâ—â— our New Gospellers wil admit such men as are created Priests by the Bishop of Râ—â—â— 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 practiâ—â— in this point is more conformable to the practice of Christs Primitiue Church heâ— the Practise of our New brethren are Since in those times one that was Catechiâ—mâ—nuâ— 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 Mystâ—ryes of Christian Religion much lesse to preach the Word to dispence the Sacraments as S. Austin (2) Austin tract 11. in Ioan. relateth and Beza (3) Beza in Epist. Theolog â—p 8. acknowledgeth Secondly the Turkish Priests are obliged by their Profession (4) Septem castrensis de religione Turcarum cap. 1â— 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 Priesâ— as aboue is shewed are tâ—eâ— by Mahumets rule to pray fiue times euerâ— day Now how litle our late illuminated Ministers are giuen to prayer I refer to â—ch Mans experience herein seing that among them aâ—kiling Inuectiue which they gâ—â—eâ— with â—haritie of Preaching must for the most parâ— supply all want of Prayer Lastly the Mahumetanâ— and Turkish Priests haue wiues and such Women are reputed and taken of their lawfull Wines ã€ˆâ€¦ã€‰ like sort the Children begotten on their Wiuer are accounted the lawfull issue of their Fathers may inherit lands other goods of their Parents and all this by the first Institution of Mahumetisme Whereas if the booke stiled Schisma Anglicanâ—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 Sâ—â—râ—ceâ—orum Parallells aboue expressed And it shal be 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 most willingly acknowledg infinitly traÌ„scending 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 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 shal be 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

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