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truth_n	according_a	church_n	doctrine_n	2,019	5	6.0761	4	false

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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 deniall of the Epistle to the Hebrews was anciently condemned by Philastrius (4) Haeres ●● Which Epistle is in like sort reiected at this present by many Lutherans as is shewed aboue in the former Treatise Identity 57. The deniall of the Apocalyp● by the Heretiks Alogiani was condemned by S. Austin (5) Aust de Haer. Haeres● 30. and Epiphanius (6) Epiphan Haeres 3● The same booke is not accounted Canonicall by Luther and some other Lutherans as may appeare in the former discourse Identity 58. The obiecting in respect of the Sacrament the grosse and Carnall ●ating of humane flesh the which Obiection the Sacramentaries make at this present was condemned by Iustinus (7) Iustinus in colloq cu● Triphone Martyr Tertullian (8) Tertull. in Apolog●● c. 7. Origen (9) Origen l. ●● contra C●lsum Eusebius (10) Eusebius Histor l. 5. cap. 1. Prudentius (11) Prudentius in Hy●●no oe S. L●●rentio and others Identity 59. Appearing Innouation without comming out from of an Elder Society was condemned in the ancient Heretikes by Vincentius (12) Vincent aduers Haer. c. ● c. ●● 34. Lyrinensis S. (13) Aug. l. 3. de Baptism contra Donat. Austin and S. (14) Ierom. contra Lu●●● in fine Ierome And yet the Lutherans though late appearing cannot proue that they came out touching doctrine from any elder Society Identity 60. Lastly which heere I will alledg The obiecting of many Parts of our Christian Religion to be taken from the G●●ills the which Kemp●●tius (15) Kemp●●tius in Exa●● Con● Tridp●rt 3. pag. ●● 8● and Rep●●id●s an English (16) In his booke de Romen Eccles Idolas pa. 10● 24● ●●● c. Writer do obiect against vs Catholiks is condemned by S. Austin (17) S. Austin condemneth this in the Manichees contra Faust Maniech l. ●0 〈◊〉 ●● and de Ciuitate Dei l. 10. c. 19. and Epist 49. Tertullian (18) Tertull. l. de Praescrip● cap. 40. S. Ierome (19) Ierom. l. ● contra Iouin post medium and Origen (20) Origen l. ● contra Celsum ante medium Loe here My Countrimen I haue presented to your eye a large Glasse to behould your fayth in made of threescore Protestanticall Points formees sur le moul des anciens Heretiques wrought vpon the Anuise of the old Heretiks and condemned for Heresies by the Church of Christ in those dayes What can you say hereto Will you vrge that howsoeuer this be yet this proueth your Religion to be ancient Yf any of you be of such transparency of iudgment as thus to reply let him remember that as these his doctrines were ancient so also that they were anciently condemned And we ought to haue as great a loathing of ancient Heresies as of but yesterdayes Nouellismes Secondly we are to obserue that Protestancy was not n●re in being in its full Orbe in those dayes Because only this or that point thereof was houlden by this or that Anonymus or obscure Fellow Whereas now all the former Points aboue rehearsed are become as it were so many seu●rall Ingredients of all which the Comp●and of your Reformed Religion is made And the men belieuing in those firster dayes the said Points were in compare of the worth and celsitude of the Fathers condemning them but as Bow thrubs 〈◊〉 to be moden vpon by euery on● in respect of 〈◊〉 high Cedi●●● of 〈◊〉 Well heere I am to acquain● yet that some of our more learned Aduersaries who are not a litle moued through the great scandall risen against them for their owne knowne Opinions so condemned by the Primitiue Church haue therefore not as in clearing of themselues which they cannot but by way of recrimination endeauored to returne the like vpon vs thinking insufficient honour if they can be able but to leaue things perplexed and doubtfull They hearing themselus herein like to that man who in a Duellism● or single Combat doth not so much expect to get an absolute Victory ouer his Enemy but holds it glory inough if he can come off with giuing as many and as dangerous wounds as himselfe receaued O Weaknes of iudgment since Truth consisteth in a f●●●e establishment of it selfe and not in a seeming redargution of the Contrary Doctrine According to this Method some of our Aduersaries haue pretended that many of our now Catholike Opinions were in like manner condemned by the ancient Fathers of the Primitiue Church I will particularly insist in the writings of one Willett●s a Protestant of England making choice of some few of his Instances of this nature thereby to shew the impost●●● pe●sidy and want of all Ingenuity and vpright●es in such his proceedings This Authour then in hi● booke cati●●led Intrastyl●n Papism● giueth an example of a Woman saying Harcellina the companion of Carpocrates was noted of Heresy in that the vsed worship to the Images of Iesus and of Paul as S. (20) August Haeref 7. Augustine witnesseth I answere that this Authour vseth fraud herein For S Austins words are Colebat Imagines Iesu Pauli● Homeri Pythagorae adorando incensumque ponendo She did worship the Images of Iesus of Paul of Homer and Pythagoras and she offered incense vnto them Which point Epiphanius further exployneth saying of this Carp●crates and his followers Insuper (21) Epiphan Haeref 27. Philosophe●●● quorundam c. They placed the Image of Iesus with the Images of the Philosophers Pithagoras Aristotle c. and did afterwards keepe the ●●tes of the Pagans Now what is this to vs Catholiks Do we worship the Images of the Philosophers Or do we obserue the rytes of the Pagans Or do we offer incense to any Image He secondly produceth the Heretiks called Heraclionitae who he sayth after a new custome purged and redeemed those that were dead by annointing their bodies with Oyle and Balme S. Austin (22) Haeref 1● witnesseth also this Now how impertinently is this obiected against vs S. Austins words are these Feruntur suos morieutes nouo tuedo redimere id est pet Oleum belsamum aquam inuocationes quas Hae●●aicis verbis dicunt super capita eo●um c. But we Catholiks do neither annoint nor baptise the dead neither do we pray by vsing such Innocations ouer the heads of the dead such strange detortion of S. Austins words is here vsed Thirdly he insimulates the Catholiks 〈◊〉 the Heresies of the Ta●●ani who sayth he did condemne Mariage and accounted it no better then Fornication and did not receaue any married Persons in suorum numerum into their number S. Austin (24) Austin so witnesseth Haeres 24. How can this touch vs For we do not equall Mariage with Fornication We know all our Ancestours were maried and we teach that Mariage is a Sacrament Fourthly he sayth The Pepusiani allow Women to be Priests In like manner the Papists do suffer their Women to conferre Baptisme Austin witnesseth this of the

me in so much that I regard not if a thousand Aus●●●● a thousand Cyprians stood against me Luther vaunteth himselfe to be Christ● disciple But where do we find Christs words to be in the lowest degree verified in him Mitis (4) Math. ●● sa●● ●umilis cerde 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 (1) 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 (2) 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 (3) Melāncth Cron. l. 3. à pag. ●11 ed pag. 317. Melancthon and Illyricus (4) 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● (1) 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 want of Miracles beareth himselfe herein who thus boasteth of the doubtlesse certainty of his Innouations Scire (2) 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 (3) 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● (4) 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 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●● (1) Azoara 12. sunt qui ●●sum fi●●● Mar●● De●●● esse di●●●m cum ipse Christ●● d●cat● in dominum (2) 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 God and your God And it s another passage of the Alcoran Mahumet vseth this wicked deprecation Confundat (3) 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 (4) 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 (5) 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 (6) Vide Enchirid Pre

fall from his Fayth And semblably hereto Whitaker us sayth Si quis (7) 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 (8) I●●●● ● 18 gentes quis audiuit talia herribilia nough hereof 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 bonique 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 Bomque gestor The first Point we haue briefly examined touching Mahumet and Luther Now to the second Let vs see how 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 (2) 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 (3) 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 (4) 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 (5) 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 〈◊〉 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●● (1) 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 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 (2) 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 (3) 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 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 (1) Azoara ● recte viuens bonique 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

did admonish the Iewes of Mahumets after comming into the World For thus he introduceth Christ saying N●ntium (3) Aroara ●4 vobis affero de Nuncio post 〈◊〉 venturo cui nomen Mahumetus In like manner the Al●oran (4) Azoara 71. reporteth how in the Old Testament also the Natiuity and Birth of Mahumet was foretould To passe on further It is (5) 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 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 (6) 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 (7) Azoara ●● spatij interuallo quantum sagi●ta bis transcurreret so far distant from God as an Arrow might be shot at twyce The foresaid Authour (8) Bellonius vbi suprà relates that the Porter or dorekeper of Heauen would not 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 (9) 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 (10) 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 steaming forth lust during a man● life in this World we haue aboue shewed that Mahumet thus ordaineth in his Alcoran We (11) Azoara 43. constitute and decree that it shal be 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 (12) Azoara 8. quotiescunque placuerit duas tres an t 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 shal be 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 (13) 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 (14) 1. Cor. 2. homo non percipit ea quae sunt spiritus Dei We haue heard how Mahumet alloweth 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 (15) 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 (16) 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 (17) Galat. ● foruicatours shall inheris the kingdome of Heauen since the way of pleasure is the (18)