Whether the Fathers did euer hould the true faych Thus Mahumet in his Alcoran But now let vs see how Luther and the Lutherans euen tread vpon the ancient Fathers with greater contempt of Words and contumelies then euer Mahumet did To begin with Luther who in these words dischargeth his shot against the Fathers in generall The (2) Luth tom 2. Wittenb an 1551. lib. de seruo arbitrio Fathers of so many Centuries haue beene blind and most vnskilfull in the Scriptures and if they did not correct and alter themselues before they dyed they were neither Holy men nor belonging to the Church But Luther comming to censure particular Fathers even shooteth hayle-shot against them in this manner In the writings (3) Luther in colloquijs mensalibus cap de Patribus Ecclesia of Ierome there is not a word of true Fayth in Iesuâ— Christ and per fect Religion Tertullian is very superstirious I am persuaded that Origen was long since accursed I make small rekoning of Chrysostome Basill is not to be much regarded he is wholy and meerely 〈◊〉 Monke I prize him not of a barre Cyprian is but a shallow and weake deuine Finally against Austin and Cyprian he thus vaunteth I (4) Lutherâ—â—m 1. contra Regeâ—â— Angliafol 344. care not if a thousand Austins a thousand Cyprians opposed themselues against me With Luther to omit the like censures of other Lutherans Melanctâ—on runneth in full chase thus baâ—king Presently (5) Melanth in 1. Cor. c. 3. from the Infancy of the Church the ancient Fathers obscured the doctrine concerting Iustification by fayth augtriented Ceremonyes and coyned peculiar Worships O how distant in the iudgment of these Nouelists who haue bouche ouuerie gorge desployà e an open mouch and full of gause from the iudgment of S. Austin deliueredin this his Sentence Quod (6) Aug. to J. contra Iâ—â—lian l. 1. c. 5. Patres credunt credo quod tenent teneo acquiesce istis requiesce à me The 8. Symbolisme Touching generall Councells CHAP. IX AS Mahumet reiected the Fathers in particular so also he reiected the authority of the ancient CouÌ„cells consisting of many hundred Fathers gathered together in one place for the disquisition and search of Truth in matter of Religion According to this my Assertion we find no mention of any authority ascribed to Generall Councells to be made in the Alcorans Neither would Mahumet admit the authority of any one Councell celebrated either before or in his dayes euen betrampling with contempt the first Councell (1) Septemcastrens defide relig Turcarum of Nice which was about some three hundred yeares before the being of Mahumet since by that Councell his blasphemy of denying Christ who is God before all time but Man in tyme to be God the Sonne of God was particularly condemned How do our Aduersaries compart with Mahumet in contemning all Councells For doth not (2) Brent in Apol. Confes Wittem cap. de Concilijs Brentius charge euen the said Councell of Nice with seuerall Errours In like sort Caluin a ftirmed that the Fathers of that Councell were (3) Caluin de verae Ecclesreformat inter opuscul pag. 480. fanaticall Musculus that they were (4) Musculus in loc com de Ministrâ—s p. 19â— Ã Satana in stigati But Vâ—banus Regius the Protestant insimulateth all generall Councells within this his Censute Quod omnia (5) Vrb. Reg. 1. part oper in inter pret loc com de Ecclesia fol. 51. Concilia parniâ—â—â—â—â— lapsa sunt luce clarius est It is more câ—earâ— then the sunne that all Councells haue most fowly erred And Beza sortably maintayneth that Primis (6) Beza in his preface of the New Testam anno 1587. isque optimis Ecclesia temporibus Satan Episcoporum coeâ—â—â—â—bus praefuit Euen in the very first and best times Satan did gouerne and preside ouer the Councells and Bishops But Peter Martyr to the end he would not be short to his former Brethren in so pious a worke thus sharpeneth his rafory tongue against all Councells in generall (7) Peter Marâ— l de votis pag. 47â— At long as we insist in generall Councells so long we shall continue in the Papists Errours Did euer any Child beare greater resemblance in face to his Father then our Euangelists do carry to Mahumet in doctrine herein Thus we find that though the Errour of contemning Generall Councells in these our tymes be not properly Luthers yet it is of Luther I meane defended by those who are the descendents of Luther So litle do these New Brethren regard the words of the Euangelist recorded of the Councell of the Apostles and implicitly of all other lawfull Generall Councells Visum (8) Act. 15. est spiritui Sancto Nobis The 9. Symbolisme Concerning Traditions CHAP. X. MAhumet and his followers ascribe such perfection to the Alcoran as that they (1) Cusantis in cribatione Alcorain l. 1. 2. Richardus Ordiâ—is Praedicat in confutat legis Saracen made it the boundaâ—y of their Religion belieuing or giuing credit to nothing which was not found expresly set downe therein not performing any thing not written therein So much they sleighted the force of all Traditions though most ancient And hereupon we find an Authour in these patricular words to discourse of this point Est in Turcarum (2) Beinbus â—â—slor Vâ—gnet l. 4. legibus vt quae sua lingua scripta non sunt ea praestari non est necesse And do not our New Euangelists so admirt the written Word of God and yet but that of the written Word which themselues hould for his Word at that they euen spit at all Traditions which haue not their expresse warrant from the said Word Vpon this ground their maine Throrame is That nothing is to be belieued but what the Scripture euidently teacheth And therefore whereas S. Basill sayth Some (3) Basil de spiritu Sancto c. 27. things we haue from Scripture other things from the Apostles Traditions both which haue like force to godlines as also whereas Epiphanius writeth We (4) Epiphan haeres 61. must vse Traditions for the Scripture hath not all things and therefore the Apostles deliuered certaine things by wryting and certaine by Tradition Now I say these Sentences are so displeasing to Reynoldus an English Protestant as that he thus speaketh of these two foresaid Fathers I (5) Reynoldus in his Conclusions or Thesibus take not vpon me to correct them but let the Church iudge if they haue weighed this point with aduice and consideration In like manner whereas Chrysostome most clearely speaketh in defence of Traditions in this sort The (6) In 2. Thessâ—l Homil 4. Apostles did not deliuer all things by Wryting but many things without writing and these later are to be as much credited as the former doth not Whitakerus condemne this sentence in the dialect of his said brother and Countriman Reynoldus
know how absurd this Sentence iâ— Yea out Aduers are so full of this sensuall blasphemy as that they are ready to presse with Iâ—â—iâ—â—an and Helâ—â—diâ—â— two old Heretiks branded therefore by the censure of the Primitiue Church that place of Scripture against the perseuerance of our B. Lady in her future Virginity Et non (11) Math 1. cogâ—â—scebaâ— cam donec c. Whos 's detorted and Hereticall Scholia of this place chiefly resting in the word donec is auoyded by other passages of (12) Vâ—â—â—â— â—â— Psalm 109. Math. 18. Math 5. Scripture wherein we find the said Particle donec The Bethsamites we (13) Regum 1. read were seuerely punished only for vnworthily behoulding of the Arke wherein the Tables of the Typicall Law were kept and reserued What Punishments what tortures what torments then are prepared for those who do by their enuenomed Pens and rasoâ—y tongues violate the inuiolate dignity of the Sacred Virgin within whose chast Wombe for the space of nyne Months the most Venerable Body of Christ was as I may say â—nchased of him I meane whose Aduent and Comming was shadowed in the Typicall Law and whose byrth did abrogate and cancell it O sacrilegious Impiety Now where the former Azoarâ—s in Mahumet auerrâ— that God did breath the Soule into the Virgin that â—he was more pâ—râ— and cleans then any mâ—n or womâ—â— incessâ—ntly stâ—â—â—ing to pleasâ— God Finally that she neuer committed any Act that was euill or proceeding of malice How dissonant this doctrine is from the doctrine of our Innouatours shall appeare from thâ— Opinion of some of them who will not affoard to her the title of being Blessed Yea they are not afraid to introduce euen her owne sonne an offence which surpasseth the nature of sinne â—o deny her to be Blessed According to this my Assertion we find Caluin himselfe to vige certaine words of Christ where we read that when vpon those words spoken by a Woman to our Sauiour Beatus (14) Luc. 11. venter â—uite portauit c. Our Lord answered Quimimo beaâ—i qui audiunt Verbum Dei sustodiunt iâ—â—ud This answere I say of our Lord Culuin (15) Caluin in Mâ—â—monia tortures and racks to depriue the B. Virgin of being euen â—o her sonnes iudgment Blessed O good God! Are they Christians who thus conuiâ—â—ate with their Sâ—tyticall Inuectiues the Mother of Christ Or hope they to find fauour with the Sauiour of the World who thuâ—â—eaâ—e a sunder the Moâ—our of her who is the Mother of the Sauiour of the World An Aduertisment of the Translatour ☞ Seing the Cardinall as not vnderstanding our English tongue could not produce the authority following therfore the Translatour hath thought good to insert it as being most pertineâ— to this matter 〈◊〉 Tâ—â—â— iâ— the 〈◊〉 â—â—onny an English Minister of great â—niâ—â—ency in his Treatise of Pacification feareth not to chargeous Blessed Lady I haue a horrour partly but to relate his Words with sourâ— mortall sinnes committed at one tyme for he sayth She did breake the first Comandement the fift â—he sixt and the nynth Commandement because â—he defended not her Sonne vpon the Câ—osse Would euer any Mahumetan speake that 〈◊〉 Thus far or rather to much of this distaâ—tfull subiect Only I refer to the Censure euen of your selues my Countrymen for I do not feare partiality in so cleare a point whether after you haue perâ—â—sect diligently all the Premisses you be perswaded that Mahumet or your Prime Maisters haue borne greater veneration and reuerence to the Mother of Christ our Redeemer yet before my Pen here cease let it turne it selfe particularly to thee O B. Virgin and by deceâ—ping some Panegyricks out of the ancienâ— Fathers and other Doctours deliuered vpon thee celebrate in part thy praiser Thou art then bothâ— (16) Gregory Nyssene Orat. â— de Natiuit Christi Mother and a Virgin Neither did thy Virginity take away thy Chilâ—byrth noâ— thy Childbiâ—◠〈◊〉 thy Virginity Only (17) Ierom. l. â— contra Pelag c. 2. Christ did open the closed gate of thy Virginâ—â—â—ombe which neuerthelesse euer continued soul. Thou art the (18) Procluâ— Constantin â—rat de Naâ—iuit Christi Temple of God â—hou art the Mansion of Heauen and earth Thou art the Winâ—â—our (19) Fulgentius serm de laud. B Virg. of Heauen because through thee God did send forth true light to all Ages Thou in tyme diâ—â—â— (20) Methodius orat in Hypag. This Father liued in the second age after Christ bring foreâ— him who was conâ—eâ—ued before all tyme. Thou art the (21) Methodius ibid. circumscription of him who cannot be circumscribed the comprehension of him who comprehendeth all things Thou (22) Proclus Constant. Homil. de Natiuit Christi art the shop wherein the two Natures are vnited the Bed-chamber (23) Proclus vbi suprd wherein the Word espoused human flesh or the Bridge by which God descended from heauen Thou art Higher (24) Athauasius in Euang de Beate Virgine then the Blessed of Heauen more honorable then the Cherubims more holy then the Seraphims more glorious then all the Hosts of Heauen Finally As Eua (25) â—â—euâ—us contrâ— Haeres circa â—â—â—dium was seduced that thereby the might fly from God So thou Mary art perswaded to obey God that so Mary being a Virgin might be an Aduocate for Eua a Virgin Since then most Holy â—â—rgin thou art an Aduocate pleade for me thy suppliant and Client who with all humble gratfulnesse do acknowledg thy seuerall corporall and spirituall Benefits bestowed allready vpon me Besiege the eares of thy B. Sonne with seruerous Prayer in my behalfe that during my peregrination here vpon earth and sayling in the Sea and waues of humane Misery my poore Soule may escape the Rocks and sands of mortall sinne making Heauen my Pole-starre and thy Sonne my Pilot that so after my troublesome voyage is ended I may arriue to the Hauen of interminable selicity there to enioy those Ioyes qua (26) 1. Cor. 2. oculus non vidit nec auris audiuit nec in cor bominis ascendit But to remember my selfe and to proceed to other Parallels or Comparatiues The 5. Parallell Concerning the Antiquity of Mahumetisme and Lutheranisme CHAP. VI. I Will in some ensuing Comparatiues insist in certaine Prerogatiues which may seeme to agree to Mahumetisme of which Prerogatiues Lutheranisme is wholy depriued and consequently inferiour therein to Mahumetisme I will not call these the Marks of the true Church since a false Church and such is the Church of Mahumet is in some sort and comparatiuely capable of them And thus though euery Religion or Church enioying them is not a true Religion for they are not absolutly conuerrible with a true Church notwithstanding that Church which wanteth them is doubtlesly a false Church or Religion The first then of these shal be Antiquity which is farre greater in Mahumetisme then in Lutheranisme For about (*) Cuspiâ—
for false and erroneous doctrine or through want of Charity they would iniustly insimulate men within the compasse of belieuing presumed Heresies they not being Heresies Thirdly those Fathers who first registred the ensuing Opinions for Heresies with other Fathers not contradicting or impugning and therein silently agreeing with them did in those times represent the face of the whole Church as being the Principall Members thereof Whereas these other men making choyce of doctrines different from the whole Church did thereby manifestly discouer themselues to be Heretiks according to the Etymology of the word Haeresis as comming of the Greeke Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eligo And thus they by their Election and Choice of strang Opinions did range themselues in the number of those of whome S. Iohn writeth Exierunt (13) 1. Iohn â— ex nobis sed non erant exnobis Now then if these former learned and pious Fathers should haue erâ—â—d in the condemning the said Doctrines for Heresies and in wrongfully anathematizing the broachers of them then might it be inferred that the whole Visible and Primitiue Church of God could erre and then actuall did erre Which granted how then could the Apostles words stand inuiolate and immoueable he stiling the Church Coluâ—â—a (*) 1. Tim. 3. FirinameÌ„tum Veritatis Or could the praises giuen euen by our Aduersaries touching the Infallibility of the Vniuersall Primitiue Church in matters of fayth be true For thus we reade in these alleged writers following all being remarkable Protestants (14) Sarauta in defens tract de diuersis Ministroâ—um gradibus pag. 8. Sarauta sayth Spiritus Sanctus qui in Ecclesia praesideâ— c. The Holy Ghost who presideth ouer the Church is the true Interpreter of the Scriptures Therefore it is not a thing reasonable to reiect the authority of that spirit which presided ouer the primitiue Church and gouerned the sams by its Bishops Thus this writer Kempnitius thus aueâ—â—eth (*) Kempnitius in Exam. Concil Trident part 1. pag. 74. We doubt not but that the Primitiue Church receaued from the Apostles and Apostolicall men not only the Text and Words of Scripture but also the right and Natiâ—e sense and interpretation theref To be short and to pretermit others In the Confession of Bohemia (a) Confession of Bohemia in the Harmony of Confessions pag. 400. we thus reade The ancient Church is the true and best Mistresse of PosteriÌ„ty and she going before leadeth vs theway Thus much of the Protestants Confessions in this point Fourthly and lastly diuers Theorems or Speculations of fayth and the professours of them by me vrged did take their denomination and names from the Authors of them being but illiterate ignoble obscure man the very impression or indeleble stampâ— of Heresy according to those words of S. Chrysostomes Prout (15) Chrysost â—omil 3â— in Act. Apost Haerestarcha nomonâ—ita secâ—â— vocatur As the name of the Heretike is so is the Sect or Heresy called These Names being imposed vpon the men so belieuing after the beginning and first rising of the said Heresies and taken from the first Coyners of them were inuented out of Necessity and constraint that by such their Appellation they might be distinguished and deuided from the true Orthodoxall Professours of the Christian Fayth Thus the Manichees the Arians the Eutichians and the like do borrow their Appellation from Manichaus Arius Eutiches and accordingly their Heresies are called Maâ—ichenismâ— Arianisme Eutichianisme c. Here now I will pause stay my selfe and as prefixing this short Prolegomenon as afore I called it I will hasten to the Particular Heresies in those pure times condemned for such by many famous and worthy Fathers of Gods Church and now in this Iron Age reuiued with a most strong bent and endeuour by Luther Swinglius Caluin others of the later brood in all whome are iustified the words of an ancient Father Haereses (16) Tertul. l. do praescript apud eos mulâ—um valenâ— qui in fide parùm valent Now in reading hereof I would intreat you My Countrimen casting of your former sluggish security touching the presumed certainty of your fayth to recur in a secret reflexe of mynd to the former Aduertisments of this Prolegâ—mâ—â—n and to what here followeth and withall to obserue by application of what is deliuered in the first Part of the former Treatise that the Catastrophe or Closure of all is that â—ugâ—â—â—tisâ—â—s is ingendred betweene Mahâ—â—â—â—sâ—â—â— and old condeâ—ned Heresier O how much is the deformity of that Child to be bewayled which is begotten of such vgly Parents Identity 1. But to begin with these Heresies The first Heresy shal be of certaine men who denied the Eucharist to be the true flesh of Christ teaching that it was but only a Figure thereof These Heretiks were condemned in those ancient tymes by Ignatius as Theodoret (17) Theodor. in Dialog qui dicitur Impatibilis Dial. 3. relateth in these Words Eucharistias oblationes non admittunt quòd non confiteantur Eucharistiam esse carnem Saluatoris quae pro peccatis nostris passa est c. These Heretiks do not admit Eucharisties and Oblations because they acknowledg not the Eucharist to be the flesh of our Sauiour which flesh suffered for our sinnes These men were in like sort condemned in the seauenth Synod So hardly could such men being immersed in sense belieue that the Eye of fayth seeth things inuisible Identity 2. Simon Magus taught that God was the Authour of sinne of whom Vincentius (18) Vincent Lyr. l. aduers Haeres post med Lirinensis thus sayth Who before Simon Magus was bold to affirme God to be the Authour of our wickednes and deeds And S. Austin Detestanda c. (19) Austin ad artic sibi falso impositis Art 10. It is a detestable opinion to belieue that God is the Authour of any ill will or works Finally the Heretike Florinus taught the same doctrine of which Irenaeus thus speaketh This (20) Apud Eusebium l. 5. histor c. 80. Opinion is more then an Heresy Identity 3. The Heretike Aerias taught as Epiphanius (21) Epiphâ—â— Haeres 7â— S. Austin (22) Aust. Haerâ—sae 33. record That Orare vel offerre pro mortuis oblationem non oportet We ought not to pray or offer Sacrifice for the dead Identity 4. The Manichees denied Freewill according to those words of S. Ierome (23) Ierom. im praefat â—1â— log contra Pelag. Manichaet damnant hominum naturam liberum auferunt arbitrium The Manichees do condemne the Nature of Man and do take away free will And S. Austin (24) Aug. Haeres c. 4â— Peccatorum originem non tribuunt Manichaet libero arbitrio The Manichees do not ascribe the origin of sinne to Free will Identity 5. The Heretike Xenaias was the first who denied the Due worship to Images Of whom Nicephorus thus writes Xenaras (26) Nicephor in hist Eccles l. 16. â— 27
cum anno 15â—3 Trinity one very God haue mercy vpon us Ad also he further sayth The Word (7) Luth. in Postill maiore Basiâ—eâ—e aâ—ud Heruagium in euarrat Euang. Dom. Trinity is but an huâ—â—â—ne Inuention and soundeth coldly And hereupon it is that (8) Calu. epist 2. ad Polonos extat in his tract Theol. pag. 796. Caluin following Luther he in thus writeth Precatio vulgè trita est Sancta Trinitas vnus Deus misérere nostrâ— mihi non placei That Prayer Holy Trinity c. is very vulgar and pleaseth me not And in â—egard of this former doctrine and as not acknowledging Christ to be Consubstantiall to his Father Luther belcheth out these blasphâ—â—uous words Anima (9) Luth. in lib. contra Iacobâ—â— Lacoâ—â—â—â—ons 2. Wittemberg edit antâ—o â—351 mea odit Omâ—usion optimè exigerunt Aâ—iani nevocem illem prophanant noâ—am regulis fidei statut liceret My Soulâ—â— hateth the word Homâ—ousiâ—s or Consubstantialis and the Arians deseruedly 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 markable passage of sacred Scripture in proofe of the Trinity There (10) 1. Ioan. 5. are three which giue witnes in Heauen the Father the Word and the Holy Ghost and these three are One. And according to this doctrine of Luther it proceeded that the Protestant Deuines (11) In Synod Vilnae habis anno 1589. of Lituania 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) Bernard did send the Word into the World and yet retayned 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 â—â—yping that they are wrongfully alledged in defence of the doctrine of the Holy Trinity I will here insist in some few particulars And first that markable place â—l (13) Iohn 10. and the Father are Vnum one thing this stigmaticall Apostaâ—â— thus paraphrazeth Abusi sunt hoc loco Veteres vt prâ—barent Christaine esse Patri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The antient Doctoure haue abusiuely alledged this place to proue Christ to be Consubstantiall to his Father Neque enim Christus de Vnitate substantia disputat sed de Consensis For heare Christ disputeth not of the Vnity of substance but of Consent Againe where it is said The Lord (15) Genes c. 19. rayned vpon So dome and Gomorâ—â— fire from the Lord Caluin thus anoideth this restimony by saying (16) Caluin in Gones c. 19. Quod Veteres Christs diuinitatem hoc testimonie probare conati sunt minimé firmumestâ— 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) Hebr. 1. Psalm 2. are my somne hodie this day I haue begotten thee Which place is produced not only by the Fathers but euen by the (18) Heb. 1. Apostle to proue Christs diuinity yet Caluin thus shifteth it of saying Scio (19) Caluin in Psalm 2. hunc locum de aetorna generatione Christs c. I know well that this place is expounded by many of the eternall Generation of Christ who touching the Word Hodie in this teâ—â— haue â—uer subtily disputed To oâ—â—it diuers other (20) Touching the word Eloim in Gâ—nes c. 1. and out of the Psalm 33. passages of Scripture vrged by the Fathers in proufe of the Trinity where we read that most â—â—â—uinâ—ing Text There be three (21) 1. Iohn c. â— 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 esâ—e Vnum ad EssentiaÌ„non refertur (22) Caluin in 8. Ioan. c. 5. sed ad CoÌ„sensum poâ—iuÌ„s 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 supreme Mystery with his most wicked expositions of them A Point so cleare that Aegidius (23) Hunius in his books entituled Caluinus Iâ—daizaâ—â— Huunius the Protestant chargeth Caluin with Iudaisme for such his pestilent deprauing of the former sacred Texts of Scripture O Impiety scarsly piacular since he who created the World is here not acknowledged by the World Mundus (24) Iohn 1. per ipsum factut est mundus euni non cognouit The 17. Symbolisme Concerning the suffering of Christ. CHAP. XVII TO proceed further Mahumet affirmeth that Christ did not suffer for MaÌ„kind since he sayth that Christ did not suffer death at al. Thus did Mahumet euen wound and crucify Christ of new in teaching with Eutiches that Christ was not wounded or crucified at all For thus we read in the Alcoran iudaei (1) Azoâ—â—â— 1â— â—â— Mariae blasphemiam immoderatam contumeliam inferunt dum eius filium Christuâ—â— Dei nuncium se interemisse perâ—ibent Euns â—â—im â—equaquam sed alterum et â—milem interfecerunt quia Deut incenâ—prehensibilis sapâ—ens eum ad se migrare fecit The Iewes do offer blasphemy and immoderate contumely to Mary whiles they say they did put to death Christ her sonne being the Messenger of God for him they killed not but another like to him for God being incomprehensible and wise caused him to leaue the World and remooue to him From whence we infer that since Christ according to Mahumets doctrine did not dye at all that therefore in his iudgment he dyed not for the Redemption of Mankind Luther and his followers do at least in words grant that Christ did corporally dye But they further teach that his death of Body could not nor did redeeme the World except his Diuinity had also suffered Thus they annexing this Impossibility of Christs suffering according to his Godhead since true Diuinity is impassible And thus potentially they teach with Mahumet that Christ did not redeeme the World contrary to the Sentence of Gods Vniuersall Church maintayning that Christ who had no sinne became a Sacrifice for sinne Now that Luther teacheth that Christ suffered besides his Corporall death according to his diuinity is euident out of Luthers owne words which are these Cum (2) Luther in
liberis familia vacant The Turkith Priestâ— 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. â—3 Historian and others (3) Richerius lib. dâ— moribus Tercerum dediâ—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 Veluptateâ— (4) Cuspin do Religione Turearum corperis futarae faelicitati minime obsunt The pleasures of the Bedy are 〈◊〉 hinderances to future felicity whiâ—â— is included in the eight Azoara of the Alâ—â—ran touching multiplicity of wiues Well now my deare Countrimen of France Is not all this good Hugenâ—tisâ—â—â— or Proteâ—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 soubâ—â—le protexte vaile de la gloirâ— dâ— Dieâ— vnder the recture forsooth of Gods glory who is not matried And how ready are they wrongfully to detorâ— in defence of their Mariage those Words of the Apostle Honorabile (5) Hebr. 1â— Connubium in omnibuâ— 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 liuâ— after the flesh Now touching the aduancement of mariage in all persons without exception and depressing of Virginity with Mahumet and Sergius Iâ— 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 â— Wiâ—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) Whitaâ—â— 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 himselfeâ— He that (8) Luther tom 7. Epist ad Wolfgengum folâ— â—0â— determineth to be without a Woman let him leaâ—â— 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 â—ith as that though otherwise he would notwithstanding he cannot loose his Saluation by any sâ—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 Whitakerâ—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 â—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 subiectâ— and vassaâ—s only such pointâ— of fayth â—nd not any others to be belieued which he had caused to be set downe in the Alcâ—raâ— Thus making his sword his Mâ—yses or some new Euangeâ—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 Tuâ— tours only so to speake of the stâ—te of thâ— Church during the time other Infancy But to the Temporall Prince they affoard at most absolute Primacy and Soueraigâ—â—ys ouer the Church Heare what Musculâ—r who seemeth that il abiâ—â— priâ—â—n tincture de Mahumet he hath receaued some dye from Mahumet herein writeth of this point saying Confidenter (2) Mâ—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 CouÌ„tter 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 auerâ—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 dominioÌ„s 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 Thuâ— 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) Râ—m â—â— Anima Potestati sublimiâ—ri subdita esse debet idque non propter iram sed propter conscientiam Euery soule ought to be subiect
de aeterno Dei filio Sartorius Georgius Paulus Franciscus Lismanus all who cooperated with the forenamed Alciatus in disseminating Turcisme in Polonia And thus far of the Apostasies of diuers Markable Protestants who made shew in the beginning to professe the name fayth of Christ and accordingly receiued their Baptisme in that fayth and Religion And yet before their deaths spurning at all the Mysteries of Christianity they entertayned and openly professed the doctrine and Religion of Mahumet and Sergius two most capitall Enemies of Christ our Redeemer Thus ranging themselues among those who circa (19) â— Timoth 1. fidem naufragauerunt And indeed it deserues obseruation that by experience we find as is partly aboue touched that Protestancy first resolues it selfe into Caluinisme Caluinisme into Anabaptisme Anabaptisme into Arianisme and Arianisme for its last change into Turcisme or Tudaisme Now it is a principle in Alchimy that the last sublimation of Metalls as purging and refining away the drosse and refuse matter afore remayning is euer the purest Will you admit O you Hugenots this Theoreme or Axiome as true Well now what can we iustly conclude out of the Contents of this Chapter It is prophesied of the Church of Christ that she shall conuert Heathens vnto her according to those words of Esay spoken of and to the Church Thou shalt (20) Isa 60. suck the milke of the Gentills And the Regall Prophet sayth to the Church in the person of God I will giue (21) Psalm 18. thee the Heathens for thy inheritance To be short the foresaid Prophet Esay is commanded and directed by God to speake thus to the Church of Christ Enlarge (22) Isa 54. the place of thy Tents spread out the Curâ—aâ—â—â—s of thy habitation c. Thy seede shall possâ—sse the Gentills If now the true Church of Christs shal be honored and enriched with this most worthy priuiledge of conuerting Heathens and Gentills vnto it What Church then may we repute the Synagogue of the more fiery Protestants to be of which many most remarkable Professours who are Christians in lieu of conuerting of Heathâ—â—s after become Mahumetans Turks and Miscreants litle inferiour in Misbeliefe to the very Heathens and Gentills Is not this to change Christ for Mahumet his sacred Gospell for the Alcoran to turne light into darknes And with this I impose an end vnto the first Part of this Treatise THE SECOND PART Wherein is demonstrated that in twenty Points of fayth and other accessory Circumstances thereof Mahumet and the Turks do in their beliefe and practise of them seeme lesse to derogate from the honour of Christianity then Luther and his Schollers doe in belieuing the contrary And these Comparisons made betweene the Turks and the Lutherans are heere stiled Parallels CHAP. I. IN the precedent Part I haue layd open to your fight My deare Countrimen the many Symbolismes Agreements of doctrine betweene Mahumet and your Progenitours Heere now I vndertake a more vnexpected Prouince and Charge which is to shew that your first Maisters and in them implicitly your selues do equall if not transcend in impiety of Misbeliefe and practise thereof the said Mahumet and his Followers touching seuerall Points of fayth other accessory Circumstances thereof We read in Holy Writ that Creders (1) Hebr. â—â— â—pertâ—t accedeâ—tâ—â— ad Deum And the same Holy Writ teacheth vs that God is Truth Egâ— sum Via Varitas And can then man arriue to Truth by belieuing what is false It is a thing miserable Iohn 1â— for a Man to be a true Belieuer but a bad liuer It is more miserable to be an Heretike not belieuing rightly the Articles of Christian Fayth It is more then miserable to be so absorpt in misbeliefe as to consociate in Miscreancy with Mahumet and the Turkâ— But what it is to exceede and surpasse in atrocity of misbeliefe the very Mahumetans Saraâ—â—ns Turks cannot be expressed in Words and therefore a horrid and silent astonishment must be the Dialect or Tongue to proclaime it O my Natiue Countrey in which are bred many guilty of so high a Treason against their Creatourâ— How vnlike art thou to thy former selfe And how litle of France is now found in France Art thou weary and ashamed of thy former Vertue In ancient tymes thou wast able to equall yea to ouerstâ—ip other Nations in the profession of the Christian fayth which fayth is a supernaturall light giuen to man to fynâ— out the Eternall light Art thou then now so degenerated from this former purity in fayth as not only to Symbolize with Infidells but euen to exceeds them in their Infidelity But pardon me O you of the Reformed Religion suffer me to breath out my Griefe through these my laments and inconsolable Words since I cannot but grandement ressentir d'â—n crime si enorâ—ne haue a feeling and sensible touch of your so enormous a Crime But to turne my Pen to that which I haue voluntarily imposed vpon it and the rather since a discouery of Errours is here an establishment of the Truth I say I do vndertake in these ensuing leaues to manifest that in diuers points of fayth and practice thereof and other Collaterall accessions Mahumet and his Sect in their beliefe and execution of them do far lesse derogate from the Honour of the Christian fayth then your Grand-Maisters or most of you yet doe These my Comparisons touching the said Points differently belieued and practized by Mahumet and your Maysters I call so many Parallels as in the beginning of this Treatise I insinuated seing they consist in comparing balancing the said points as they are seuerally maintayned by Mahumet and by your Party The proofe whereof I draw from the Sentences deliuered by Mahumet or by such as haue written of the Mahumetan Religion compared with that which your Doctours haue leafâ— recorded in their owne Bookes The I. Parallel Betwene Mahumet and Henry the Eight King of England CHAP. II. NOw before I approach to compare Things together I will compare Persons together will make two Parallels The first Parallell shal be betwene Mahumet himselfe and Henry the Eight of that name king of England The second betweene Sergius and Luther the one inuenting first the Law of Mahumet the other stamping his Innouations in this our Age. All which men being originally Christians yea Catholiks by abandoning their former Religion did find darknes in Light whereas such as be either Infidells or Heretiks by imbracing the truth of fayth fynd light in darknes Now in the trutination of these mens liues actions I cannot say with the Apostle Spiritualibus (1) 1. Cor. â— spiritualia comparens but only Carnalibus carnalia viâ—ijs vitia To begin with Mahumet and Henry the eigh It is well that Mahumet and Henry liued not in the dayes of Plutarch the Philosopher For if they had he would perhaps haue paralleled them together not as among the Worthies of
to depresse the power and dignity of Christ and to debase the worth of those who first belieued in Christ thus censureth of his Disciples Christus (14) Caluin in Luc. cap. 7. discipulos non nisi ex face populi quisquilij sibi colligere potust Christ could not gather to him any disciples but such as were of the dregs or refuse of the People Thus Caluin charging Christ with want of Power herein Now here I demaund of any indifferent Man who with an impartiall eye shall obserue cerenormes indagnitez commises cozire Iesus Christ how those former words of Mahumet in his Alcoran deliuered of Christ to recapitulate some of them That Christ is Sapientia Verbum Patris Messias Spiritus Mens Dei cui Deilegato omnos credere debent that he is Propheta veracissimus omnis peccatiimmunis and the like Encomia Heere I say I demaund how these Prayses can stand with the Ignominy and Dishonour which your Maysters in their former alledged Sentences haue offered to Christ in making him to become thrall to Ignorance Impotency Passion Forgetfulnes Sinne doubtfulnes of his owne Saluation Him I meane who was absolutly â—eatus when he was but Viator heere vpon earth and whiles he was sayling vpon the seas of worldly Misery was arriued to the port Hauen of Rest briefly who was so to speake intuiniuely discursiue in regard of different respects The 4. Parallell Concerning the 〈◊〉 Virgin Mary CHAP. V. FRom the Sonne we will descendingly ascend to the Mother I meane from our most Blessed Sâ—â—iâ—ur to the Blessed Virgin Mary and see whether Mahumet or our Gospellers do write with more reuerence and Honour of that most Intemerate and Sacred Virgin Mother of God and chiefe Patronesse of all true and vertuous belieuers And to recurre for triall hereof to Mahumet his Altâ—ran We read these following Elogiâ— and Prayses of the Virgin Mary theâ—iâ— notwithstanding that he was perswaded as our Aduersaries are at this Present that too much honour was exhibited to her by the Christians of his dayes Thus then the Alcoran celebrateth her Worth saying Omnium (1) Azâ—â—â—â— mulâ—erâ—iâ— opâ—iâ—a Mariâ— ab omnibus intactae aniâ—â—am suam Deus insuffâ—â—â—is illâ—â—â—â—â—liuâ—â— suum â—anifestuâ— Geniâ—â—â—â— Mâ—â—acâ—lâ—â—â— pâ—â—uâ—â— God did breath the soule into Mary being defiled by no man being the best of all Women and made her her Sonne an euident Miracle to the Gentills And more Maria fuit (2) Azoar◠〈◊〉 omnibus viris mulieribus splendidior mundeor atque purior soli Dâ—â—perseueranter studens Mary was more fayre more cleane and more pure then all Men and Women euer perseuering studying to please God And further Spiritus (3) Azoarâ— â—1 Dei intrauit Mariam Iesum ex ea genuiâ— The spirit of God entred into Mary and begot of her being an immaculate Virgin Iesus Againe Maria (4) Azoarâ— 76. aliquid mali siue Malitâ—ae non operâ—ta est Mary did neuer coÌ„mit any Euill or Act of Malice These and the like prayses an giuen by Mahumet to the B. Virgin yea one Authour hath left thus recorded of Mahumet saying Nullus (5) Lyra in tract contra quendam Iudaeum in fine Noui Testamâ—nti de fiâ—ijs Adam nasciâ—ur quem non tangat Satan praeter Mariam filium eius There is not any borne of the Children of Adam whom Sathan hath not touched or assaulted excepting Mary and her Sonne And according to these Prayses we find that Mahumet in his Alcoran vsually giueth her the title of A Virgin For example to omit other such like passages Angelus Gabrieâ— (6) Azoara â— ad Virginem Mariam à Deo missus est narraâ—grus eam quâ—mquam Virginem Dei tamen omnipotentiâ filium concepâ—uram The Angell Gabriell was sent from God to the Virgin Mary to relate vnto her that though she was a Virgin neuerthelesse through the omniâ—â—â—ency of God she was to coâ—nâ—auâ— a Sonne And concordantly hereto Bi 〈◊〉 〈◊〉 reporteth the doctrine of the Turks herein (7) Bibliaâ—der in Praefat Alcoran pag. 3â— saying Credant Turci quod Maâ—â—a 〈…〉 Paâ—â— genitus eâ—t Now out of theâ—â—â—â—â—mer Passageâ— of Mahumet and the Turks deliuered in the honour of the Mother of ouâ— Saâ—iâ—ar we collect first that in the Iudgment of Mahumet and the Turks she was and euer continued a Virgin Secondly that â—â—e was morâ— perfect and pure then any Man or Woman Christ only excepted Thirdly which is partly coincident with the former that she neuer committed any sinne and was free from the Temptations of the Deuill Let vs oppose to these Passâ—ges the Wâ—â—tings of our first Innouatours and obserue the great disparity betweene them and Mahumet And first let vs take into our Consideration how they â—uerâ—e that the B. Virgin by the byrth of her Sonne lost her Virginity Mâ—linanâ— a great Protestant thus writeth hereâ—â— in (8) Molinaâ—â— in vnionâ— quâ—tuor Euangeliorum part 3. Concepâ—ionâ— quidem â—â—llo â—â—ds fuiâ— visrus Mariae aperâ—us â—id sâ—â—â— in â—â—â—iuilate In the Conception or Christ the Wombe of Mary was not opened but it was in the Naâ—iuity And more in the same place Virge supernaturaliâ—er pregnans naturaliter peperit which could not be without breach of her Virginity according to those words of S. Austins Sivel per Christum nasceâ—teâ— câ—â—ramperâ—â—uâ—â—sâ—â—iâ— Matiâ— inâ—egriâ—as c. If the integrity of Mary the mother 〈◊〉 be corrupted by Christ in the time of his bâ—â—ilâ— then followeth iâ— that he was 〈◊〉 borâ—â— of a Virgin and thâ—â— consequently which God forbid the whole Church should erre in belieuing and confesâ—ing that Christ was bornâ— of a Virgin Thus S. Austin To proceed further Your Grandmaisters are not content to â—each â—â—â—t not only in the byrth of Christ the most Blessed Virgin lost her Virginity but they write most doubtfully contrary to those words of Mahumet aboue mentioned Mulier ab omnisâ—us intactâ— that she had the company of Ioseph after the byrth of Christ and perhaps might haue some other child Yea they blush not to alledge Scripture in warrant of this horrible blasphemy According to this that refined Heretike Caluin I meane thus writeth Non (9) Caluâ—â— in Harmonis fuit passâ—rae Virgo c. Thâ— Virgin did not suffer herselfe to be marted to Ioseph thereby to delude him and certainly it would haue been a perfidy in her deseruing great repraehension if she should thus continue the duty of Mariage and this not without mocking of God Thus intimating that the Blessed Virgin did corporally know Ioseph after the birth of Christ And from this puddle it springeth that the Nouellists of these dayes cannot endurâ— to heare that the Mother of God euer vowed Virginity For thus we find that Psâ—â—de-Martyr to reprehend S. Austin S. Austin (10) Peter Martyr de Eucharist Votis col â—6â—â— iâ— his booke of holy Virginity belieued that B. Maryâ— vowed Virginity which allmoâ—â— easely
all their Mahumetan fayth Secondly the Alcoran necessarily implyeth that God is not the Authour of sinne and this in seuerall passages thereof For example In one of the Azoara's Mahumeâ— calleth God Pius (1) Azoard â— Misericors Againe in another Azoara he thus teacheth Omnis (2) Azoard 1. recté viuens bonique gestor indubitanter diuinum amorem consequetur Euery one liuing well and doing Good shall infallibly obtaine the diuine Loue. Now here I demaund If God be pious and thercifull in the iudgment of Mahumet how can then Mahumet be induced to belieue that God should irresistably force a Man to sinne thereby without any Mercy to punish him after with eternall forments for the same Againe in this later Azoara Mahumet teacheth that the meanes to obtaine the Diuine Loue as he calleth it meaning the Loue of God is to liue well and to performe works accordingly therefore it followeth that Mahumet thought not that God would forcibly impell man to sinne and to do wickedly or liue badly seing by this course a Man was to purchase not the Loue of God to which this Azoara exhorteth but his wrath and indignation But now to come to your Progenitors and to see how they dogmatize herein Your Grand-Father Luther thus teacheth Quâ—modo (3) Luther in Assert damnat per Leonem Art 3â— potest homo seâ—◠〈◊〉 â—onum prepardre c. How can a Man dispose himselfe to goodnes seing it is not in his ability to make his wayes wicked or euill Nam mala opera in impijs Deus operatur for God doth worke the euill workes in the wicked And againe the said Luther auerreth Nullius (4) Luther vbi suprà est in manu It is not in any Mans power to thinke Good or Euill since all things haue their proceeding from absolute Necessity To descend to Luthers descendents Swinglius thus sayth Mouet (5) Tom. râ—de Prouidentia Deus Latronem ad occidendum God moueth the chiefe to kill And more Latro coactus (6) Swinglius vbi suprà est ad peccandum The theife is constrayned to sinne Aretius a Protestant in like manner thus writed Deus (7) Aretius in loc com loc 41. pag. 179. excaecat mentes hominum obiturat corda c. God doth blynd the mynds of Men harden their harts not only by his sufferance for this is ouer weake to expresse the force of Obduration Finally to omit many others Melancthon thus conspireth with his former Brethren The Adultery (8) Molancth in Rom. 8. of Dauid was the peculiar Worke of God no lesse then the Conuersion of Paul Now let any dispassionate Man in his most retired and impartiall thoughts giue vp his CeÌ„sure whether Mahumet be not far from accusing God to be the Authour of sinne and whether our Gospellers rest truly chargeable with so pernicious a doctrine who ascribe the fource of all sinne to him who became Man for the expiating of sinne and whose very Essence is Goodnes it selfe Can a Well send forth at once Water which is pure and Water which is muddy No more can Sinne and Goodnes take their emanation and flowing from one source or fountaine Therefore it is no small impiety to charge God with impiety And it is as much as to maintaine that Light can produce Darknes and Fire Couldnes yea it is to transforme God into the Deuill since sin proceedeth from the deuill Qui (9) 1. Ioan. 3. facit peccatum ex diabolo est But let vs hasten to other matters The 9 Parallel Concerning the Paschall supper of the Turke and the Communion of the Caluinists CHAP. X. THe next shall concerne the Paschall Supper of the Turks and the Communion among the Caluinists or Hugenois And let vs see whether be kept with shew of Greater Reuerence Touching the Celebration of the Paschal supper with the Turks we thus reade The Turks (1) See hereof Munster Cosmogr l. 4. pag. 973. Theuet Cosmogh l. 2. c. 26 Postist de la religion des Turcs pag. 64.65 after they haue kept their Quadragesimall Fast with their accustomed abstinence begin their Paschall Feast aforehand purifying their minds of all hate and maleuolence euery man that is wronged remitting the offence and the party of fending humbly craueth Pardon That done They goe vnto their Temples and supplicate God Their Prayers being ended they do kisse the Cheeke of one another in shew of Charity They then returne to their Howses and such as be of richest sort giue Almes to the Poore Now let vs obserue the custome of our New brethren in the Celebration of their Communion They chiefly communicate at Easter and very seldome at other tymes of the yeare Which custome and manner of their Communicating I will set downe in Caluins owne Words he thus writing therof Vbi finem (2) Caluin in vat celebrandae Coenae pag. 609 dicendi Concronator fecit c. After the Preacher hath finished his Sermon then the Ministers of the Word do giue the bread to the People and the Elders of the Church who are the Ouerseers of Mens manners do distribute the Cuppe to the People Some few words being spoken that euery Man shall come thither in an honest and decent manner In the meane tyme a Psalme is song or some Part of Scripture sorting to the Sacrament is pronounced with a high Voyce This is the description of celebrating the Communion prescribed by Caluin himselfe Now the disparity of these two Paschall Feasts of the Turks and the Caluinists so far forth only as may concerne reuerence and preparation in performing of them though both of them be in themselues otherwise most wicked I referre to the Reader The 10. Parallell Whether the Turks or the Lutherans are by their Religion more obliged to Prayer CHAP. XI TOuching Prayer though their Prayers be most sacrilegious and prophane the Turks are more deuoted to it then the Lutherans and Calumists are For we find recorded that Mahumet hath appointed in his Alcoran only to maske his prophane and impious religion vnder the tecture of deuotion that fiue times a day the Mahumetans (1) Of the praving of the Turkes Vide Cuspin de religionâ— Turcarum shall pray at appointed and designed times The first Prayer is to be made at the rising of the sunne The second Prayer about the middle of the day The third towards night The Fourth at the setting of the Sunne The fyft some houre after Supper Now touching Prayer among you Hugenots I referre to ech of your priuate Consciences how litle it is practized by you Yea in regard of your seldome vsing of prayer some of you Satyrically terme vs Catholiks Superstitious and dorish Papists for our prolixity in Prayer Well howsoeuer I refer to the Reader I meane to such a Man who hath much been conuersant with you Whether the Mahumetans supposing they prayed in a right manner do come more neere then you Hugenots in accomplishing
that precept of our Lord Oportet (2) Luc. 18. semper orare non desinere Now in lieu of true and holy Prayer which is the Embassadour betweene God and Man treating for reconcilement to his diuine Maiesty or the very Pen wherwith Man cancelleth out his spirituall debts recorded in the Booke of God Iustice you Hugenots of France yea the very Women and Children among you can cry out Allons à la Presche à la Presche Let vs goe to the Sermon to the Sermon The which after you haue heard it being ordinarily but a virulent Inuectiue against the Church of Rome deliuered by an ignorant and malignant fellow Yf your Women I say can but repeate some Words of the Text they repute themselues to be learned and much conuersant in the holy Scriptures Poore Soules how is their Credulity abused And what punishment are your spirituall Maisters to vndergoe for their impoysoning of them with their pestiferous doctrines occasioned through their misunderstanding of Gods most holy Bible and giuing to them Liberty promiscuously and at their owne freedome to read the sacred Scriptures In regard of our Salique Law heere in France which excludeth Women from all supreme Soueraignty you know we haue a saying La Churone ne tombe pasâ—soubs la queâ—â—ouille The Crowne falleth not vpon the distaffe I cold wish this sentence might be extended also to Gods holy Written Word My meaning is that euery silly Woman who is sitter rather for a distaffe to span or with the nedle to pricke a cloath should be restrayned from their priuate reading of the Scriptures from whence through their falsly vnderstanding of it they sucke their Soules poyson their iudgments resembling vnproportioned Instruments not sorting to worke vpon any curious Matter But to returne backe Therefore touching Prayer my Countrimen so little vsed by you and your greedines of hearing an illiterate Companion to spit out nothing but declamatory Philippicks in the Pulpit sacrilegiously to detort Gods holy Word I may iustly conclude That the greatest part it not all of the practize of your Religion resteth in your eares the least in your tongue as most of your Mortification lyeth in casting vp the white of your Byes The 11. Parallell Touching the Proceedings of the Turks against Christians and of the Protestants against other Protestants and Catholiks CHAP. XII THe next Comparatiue hath reference to the Proceeding of the Turks against Christians and of Protestants against other Protestants against Catholiks True it is that Mahumet did put to (*) Cusanus vbi sub à Semptemâ—â—str alij death such Christians through most wicked cruelty in Arabia and other bordering Countries thereto who would not imbrace his Religion and also most sacrilegiously killed diuers holy Hermites and others at the first plantation of Mahumetisme Now the better to obserue the Comparison heere made let vs looke into the comporement of our prime Ghospellers some of our Euangelicall Princes But in discoursing of this subiect let vs ascend by degrees and first obserue in part the cariage of Protestant Writers euen against other Protestant writers I will not here insist in their dissentions in Fayth as partly aboue layed open but I will rest only in their outward proceeding among themseluer First then they brand one another with the name of being Heretiks Thus for some tast hereof we reade that Luther vomiteth out these words against the Swinglians and Sacramentaries We (1) Luther contra artic Louamens thes 27 tom 2. Wittenb fol â—â—3 in earnest condemne the Swinglians and Sacramentaries to be Heretiks estranged from the Church of God Which charitable Censure the Tygurine Deuines all Swinglians and Caluinists do thus kindly retaliate Luther termeth vs (2) Tyzurini tractâ—â—contra suprâ—mâ—m Luthert Confess â—ag â—1 Condemnat ans execrabâ—lem Sectam c. Acobdemned and execrable Sect but let him beware that he doth not discouer himselfe to be an Arch-Heretike since he will not nor can brooke to haue any society with the Confessours of Christ And according hereto Swinglius thus sayth of Luther En vt (3) Swinglius iâ— tom â— respoâ—s ad confess Luthâ—â—iâ—â— fol. â—78 totum istum hommem Sathan occupare â—â—netur Behould how Sathan endeauoreth wholy to possesse this Man To proceed Our Euangelists do prohibit the sale and reading of ech others Bookes as Hospinian (4) Hospinian in histor Sacramentepart altera fol. 39â— the Protestant confesseth Yea they approue (5) Hospinian vbi suprà Articles of Visitation and enquiry of ech others Aduersaries though all call themselues by the name of Protestants And which is more they commit 6 one another to prison and restraine the giuing 7 common entertainment due to trauaillers and strangers And which is yet more They enter into open Armes among themselues as the foresaid Hospinian (8) Hospinian vbi suprà fol. 195. 197. recordeth But now it is no lessâ— strange to obserue how ready and prompt those of the Reformed Religion haue been in raysing seditious tumults and entring into open hostility against their Soueraigne Catholike Princes The former Proceedings of this kind in Scotland the Lomcountries Germany Bohemia Denmarke c. do proclaime the outrage ousnesse of them to the whole World Therefore pretermitting them I wil infist in briefly displaying as most pertinent to vs the insurrections and rebellions heere in my owne Country of France and all originally for Matter of Religion Thus shall my Pen reueale but with intention to preuent the like hereafter the scars of my owne noble Country as the Surgeon makes a deep and rough incision in his Patients Wounds thereby to cure them First then it is ourr euident that out Country of France hath been infested with Ciuill Warrs begun by them of the Reformed Religion for the maintenance of their said Religion during the full space of forty yeares and more vntill Henry the fourth our late King the very Prototypon of a valiant and most worthy Monarch became Catholike for answearably hereto Osiander (9) Osiander Epit. Cent. 10. pag. 688. 804. relateth that the French Protestants vnder shew of exhibiting a Confession of their Fayth came armed vnto the Kings Pallace That Ciuill Warrs for Religion were renewed and that the Constable of France being the Kings Generall was slaine and vpon his death the Kings Brother entred into his place In like sort Crispinus thus writeth After (10) Crespinus de stat Eccles diuers messages sent to the Protestant Princes from the King but all in vaine the Warrs had a second beginning and the Prince of Condy rose vp in armes vnder whose solemne Protestation these words were subscribed Deo victricibus armis Another Protestant (11) In the history of France written by Ioan Serres writer relateth thus The Protestants grow earnest and in all places where they are of Power they take reuenge of Churches Images Priests and Religions Howses In like manner Fayus (12) Antonius Fayus
or Confirmation by a Bishop to the Baptized was condemned in the Nouatians For Eusebius thus speaketh of Nouatus being baptized Neque (45) Euseb â—ist l. 6. c. 35. caetera quibus post baptismum secundum Ecclesiae Canonem imbui opertuerat acquisiuit neque Domini sigillo â—b Episcopo obsignatus fuerit quo quidem neuti quam potitus quoâ—â—odo quaeso spiritum sanctum adeptus est Neither did Nouatus seeke to haue those things which according to the Canon of the Church he ought to haue after Baptisme Neither was he signed with the seale of our Lord by a Bishop the which he not enioying how could he obtaine the Holy-Ghost Theodâ—reâ— (46) Theod. l. 3. Haret â—â—b also chargeth the Nouatians herewith Identity 18. Exorcisms and exafflation was denyed by Iulianus the Pelagian of whom S. Austin thus relateth Iulianus (47) Aug. de nupt Concupis l. 2. c. 2â— antiquissiman 〈◊〉 Traditionem nefariscrimine aspâ—â—get quâ— exercizantur vidixi exufflantur parâ—ulâ— Iulâ—anus doth cast a wicked aspersion vpon the most ancient Tradition of the Church by force wherof litle Infants are exorâ—ized and as I haue said â—â—eathed vpon Thus S. Austin Identity 19. That Adam lost the Image of God was maintayned by the Origenists but condemned by Epiphanius thus writing At (48) Epiph. hoeres 64. vero quòd secundum Imaginem est Adam perâ—idisse dicit Origen affirmeth that Adam did loose that which was according to the Image And againe Et (49) Epiph. Haeres 70. Vide. quòd corrâ—â— seâ—â—â—â— corum qui dicâ—â—nt Adam id quâ—â— secâ—ndâ—m Iâ—â—â—ginem Dei perdidisse Benold â—ow the words of those men he meaning the Origenâ—â—ts fall away who maintayne that Adam did loose that which was according to the Image of God Now this Heresy of the Origenists is reuiued by Caluin who thus expresly writes of Adam Oblâ—terata (50) Calu. l. â— Instit c. â— sect 1. fuis in â—o calestis Image as also by Illyricus (51) Lib. de orig Pâ—â—cat Identity 20. The Visibility of the Church was denied by the Donatists whom S. Austin reproued as being Hereticall in that they labored to certaine texts of Scripture Vt ea sayth this Father detorquere (52) Aust de Vnitat Ecclesiae c. 1â— in Ecclesiam Dei vt tanquam defecisse perijsse de toâ—o orbe videatur to the end to misapply them against the Church of God that it might be thought to haue suffered a defection and to haue perished out of the whole world And according hereto this Father alledged the Donatists owne words the very dialect of the Protestants of these tymes which are these Apostatquit (53) S. Aug. repeateth this saying of the Donatists in Psal 101. con 2. perijt Ecclesia de ommbus Gentibus The Church of Christ hath apostatated perished away out of all Countryes To the which words S. Austin thus answereth presently Hoc dicunt quim illa non sunt O impudentem vocem They speake this who are not in the Church O shamelesse tongue of theirs Thus far I haue proceeded in shewing that twenty mayne Articles of Protestancy were condemned in the Primitiue Church by the ancient learned pious and Orthodoxall Fathers of those tymes Which Fathers stood as so many Centinells to discouer the approach of any new arising Heresy and being discouered were as many Spirituall Captaines ready with their Pennes to encounter the same I haue thought good you see in the former Instances though with some tediousnes to set downe the Fathers condemnation of those Heresyes in the Fathers owne Words thereby to assure you My Countrimen of my Candour and Integrity herein for I hope to proue none of those Qui mendaciorum funiculis (54) Hester c. 16. â—onautur subuecriere Heere now shall follow Faurâ—y more Points of Protestancy and other circumstances concerning Protestancy in like manner professed by the Heretiks of those ancient tymes and registred for Heresyes Errours by the said former lights of Gods Church In setting these fourty downe I will only rest for greater expedition in the references of the Fathers Books and Writings wherin they are for such condemned without expressing their particular words of condemning them I hope you or any iudicious Reader will rest assured that I vse no fraud or calumny herein And if any man shall thinke otherwise him I prouoke herby to recurre to the Fathers bookes themselues for the greater triall of my plaine and vpright deportment But I should presume this Admonition of myne to be lesse needfull considering that in the former twenty Protestant Articles being more weighty then most of these following he may see how fully I haue displayed the condemning of them euen from the Fathers owne Sentences Identity 21. Well then the one and twentith Article shal be the deniall of the Diuills to be really cormented at the Relicks monumeÌ„ts of Martyrs This point was condeÌ„ned in VigilaÌ„tius as S. Ambrose (55) Ambr. serm 93. de initent Corâ— Geruasâ—â— Protasij S. Ierome (56) Ierom. contra Vigilantium do testify Identity 22. The referring of the Churches Miracles to Witchoraft was condemned in the Arians as (57) Victor in persecus Vandal Victor recordeth And do not the Centurists (58) Cent. 4. col 1445. (59) Osiander Cent 10.11.12 c. Osiander all Protestants seeke also to auoyd the force of Miracles performed in our Catholike Church by stiling them Antichristian and lying Wonders Identity 23. The deniall of the Deuills flying away at pronouncing of the Name of Iesus and at the signe of the Crosse was condemned in the seduced of those times by the Fathers as Theodoret (60) Theod. hist l. 3. c. 3. Arnobius (61) Arnobius contra gentes l. 10. do witnesse Indentity 24. The affirming that the Godhead of Christ did suffer in his Passion was condemned in Eutiches The same doth Luther and his schollers teach as appeareth in the former Treatise And Musculus (62) As Checauorius a Protestant witnesseth in like manner teacheth the same Identity 25. The deniall of the Reuerence to the holy Crosse condemned in Probianus as the Tripartite History (63) Histor. Tripere l. 8. â— 89 witnesseth Identity 26. The affirming of the Ignorance in Christ was condemned in Themistius and in the Agneites Herotilâ—s who tooke their Name vpon this their Heresy as we read in S. Ambrose (64) Amâ—â— l. 5. de fide cap. 8. and (65) Grag l. 8. Epist. 42. S. Gregory Identity 27. The deniall of Visible Sacrifice was condemned in the Manichees by S. Austin (66) August tom 6. cont Aâ—uers leg Prophâ—â— c. 19. Tom. 6 cont Faustum Manich l. 20. c. 18. as himselfe witnesseth Identity 28. The Appointed fasts vpon Sunday was condemned in the Arians of which point see (67) Epiphau Haros 75. Epiphanius and the first Councell of Carthage (68) Câ—â—â—â—â— 64. And do
Heretiks Pepusiani (25) Austin Haeres 27. To this I answere that the Pepusians Errour consisted in making Women the ordinary Ministers of Baptisme and of all other Priestly functions Now this is impertinent to the Ministring of Baptisme by Women or Laymen in the only Case of Necessity Fiftly he proceedeth further saying The Hereticks called Apostolici did not admit into their Society and Communion those that had wines or proper Possessions Austin (26) Aust. Haeres 40. And further Those Apostolici would not in any sort suffer those which had vowed single lyfe to marry as Epiphanius (27) Epiph. Haeres 6â— sayth To the authority of S. Austin I first answere S. Austins words are these The Apostolici receaue not into their Communion those that haue wiues or Possessions Quales habet Catholica Ecclesia Monaches Clericos plâ—rimos Which the Catholike Church hath and besides these â—he also hath Monks Clergy men Now these Apostolici are Heretiks sayth S. Austin for that they thinke those to haue no hope of Saluation who vse these things which themselues do want Thus S. Austin But this toucheth vs nothing at all For do not our maried mon such as haue Possessions liue within the Vnity of our Church Touching the produced words of Epiphanius this Father is mightily wronged by this Protestant For Epiphanius deliuereth not prohibition of Votaries to marry as being the doctrine of the Heretiks Apostolici themselues for Epiphanius his Words following are these Tradidorunt Sancti Dei Apostoli peccarum esse post decretam Virginitateni ad Nuptias venerâ—i The Holy Apostles of God deliuered it to be a Suine to marry after one hath vowed Virginity Thus what Epiphanius spake in the name of the Apostles this Authour fraudulently produceth in the name of the Heretiks called Apostolici Belike this man is of a short sight not being able to distinguish betweene these two words Apostoli and Apostolici But to proceed Sixtly he alledgeth the Hierarchites being Heretiks saying The Hierarchites admit only Monks and Nuns to their society Austin (28) Aust Haeref 47. But what is this to vs Doth our Church admit only Monks and Nunns into its Society How rouingly is this testimony alledged Seauently This Authour sayth There is an Heresy of which the Professours walke with bare seete because God said to Moyseâ—k (29) Exod. â—3 Put off thy thees Austin Thus this writer glanceth at such of our Religious men who goe barefoote But S. Austin (30) August Haeref 68. in the very place alledged thus presently addeth Inde ergo Harests est quia non propter corporis afflictionem sic ambulabani sed quia testimoniae taliter intelligunt But this is an Heresy 〈◊〉 that they did walke bare foote not thereby to puniâ—h their bodies but because they did vnderstand the testimony of the Scripture in their owne sense So vntowardly doth this Protestant alledge S. Austin against his owne true and euident meaning He further enlargeth himselfe saying There were certaine Heretiks who belieued that by Christs descending into Hell the Vnbelieuers belieued and that all Scales were deliuered out of Hell at Christ his comming thither Austin (31) Haeres 79. This example is alledged against the Catholike doctrine of Limbus Patrum But what doth this Instance concerne vs Do we thinke that Christ by his descending into Hell deliuered the damned from thence or any offers but such as were faythfull This Testimony is so idly and impertinently extended to vs Catholiks that (32) Danius de Haeres 79. Danius a learned Protestant confesseth most plainly That these Heretiks Errour concerned only the damned The foresaid Authour alledgeth that the Heretikes Coluthians affirmed Deum non facerâ— maâ—â—t That no euill was wrought by God expresly repagnant to that saying of the Scripture Ego â—â—uâ— creani malâ— as Austin (33) August Haeres 15. Witnesseth From this Heresy the Papists are not cleare sayth he Thus far this Writer vnderstanding plainly in this place by the Word Euiâ—â— not the â—aâ—t of punishment which he knoweth we grant is from God but the Euill of sinne (34) Danaeus in his Commentaries vpon S. Austin Haere â—ib Haeref 61. whereof indeed we deny that God is the Authour I answere herto with the foresaid Protestant Danaus That Coluthiain Deum poenas supplicia sceleratis hominibus immittere irrogare negarunt The Coluthians denied that God did inflict any paynes or Punishment vpon wicked men c. And then Danaeus further sayth Est malum duplex quem admodum ipse Augustinus docet Aliud malum Culpae aliud Poenae Mali Culpae non est Authour Deus Poenae Deus est Author There is a twoofould Euill as Austin teacheth To wit the Euill of the Fault and the Euill of Punishment God is not the Authour of the Euill of the Offence or Fault but he is authour of the euill of Punishment Thus this Protestant with whome we Catholiks agree herein So ignorantly at least maliciously is the Heresy of the Coluthianes obiected to vs by this Willettus He goeth yet forward and sayth The Anthropomorphites being Heretiks did imagine that God was in shape and proportion like to a man As Austin (35) August Haeres 50. recordeth So the Rhemists do teach that God may be pictured like an old man Hereto I answere that this no more proueth vs to hould with these Heretiks that God is in proportion lyke to a Man then our picturing of the Holy Ghost in the forme of a Doue or of the Angells in forme of yong Men that therfore we thinke the Holy Ghosâ— to be a Doue or Angells yong Men. And we hould it no more vnlawfull to paynt these so as they visibly and corporally appeared then it was vndecent for them to appeare in such formes or then it was vnlawfull for the Scriptures so to report the same He after insimulats vs Catholiks within the Heresy of the Pelagians saying The Pelagian Heretiks did hould That a Man may be perfect in that lyfe and keep all the Commandements â—â— Austin witnesseth The like do the Papists hould But how can this touch vâ— For the Pelagians affirmed that their natural hability for the performance herof without God assisting them with his Grace was sufficient For thus S. Austin speaketh of them Pelagiani (36) August Ep. 20. ad Aselicum ipsi Gratiae Christi su aduersantur vt se humanis Viribus diuina existiment implere mandata The Pelagians were such Enemies to the Grace of Christ as that they thought themselues able to keep the diuine Commandements by human strength But do we teach this No we acknowledg it to be a blasphemy against Christ I will conclude with this same Authours imputing to vs the Heresy of the Manichees Who as he sayth condemned the eating of flesh as being vncleane and impure See (37) August Hares 4â— Austin hereof How can this example endanger vs Catholikâ— Do we coÌ„demne the
Creature for impure Do we not also eate flesh Therefore what is the Manichees doctrine of euer abstayning froÌ„ flesh as impure by Creation to our obserued abstinence vpon appointed dayes without condemning of the Creature Thus farre now for some tast of the impurity of this Authour Out of whose booke I haue insisted only in a dozen of his immateriall and froathy Instances Of these I haue made choice in particular as seeming more conducing then the rest though they conduce nothing ar all As for some other few examples in him by me heere omitted they are so grosly impertinent as that I will not abuse your longer Patience with recitall of them Only I say by this already set downe yeâ— may consecture what the rest of his Booke is A Book barren of matter is commonly tearmed Vn liure set A dry Booke yet perhaps I might be thought to wroÌ„g this his Booke in calling it so for you see it is still of Froath and Frosth is moyst Well hauing thus answered the chiefe obiected Examples of our Aduersaries all which or any other by theÌ„ obiected are so pregnantly oâ—â—â—enting and different from our doctrine that not so much as any one of them can be aâ—amed which being holden as it was by the Heretiks of those times and for such in them condemned is not as yet to this day by vs in like manner condemned I further answere as in further Explication and Preuention in generall that Heresy is not in some sort an open Aneâ—ay to Religion But is a subtill Corrupâ—cy therof by absitacting from it or adding toâ—h So as Truth and Errour hauing one Materiall obiect or ground worke are deuided though euer really oftentymes as to the conceauing of the vnlearned but in a seeming slender â—icity or difference of Words or in a poynt to common Vnderstanding sâ—arce diuisible In which respect he that will obiect pertinently in this â—ynd must obiect not any neerenes resemblance or lykelyhood but an Identity of Opinion as I haue done in my obiecting of the Sixty Articles of Protestancy maintayned by the Did Heretiks and in those dayes condemned for Heresyes by the Church of Christ Since otherwise the now wicked Obiecting by the New Ariâ—ns both against but Aduersaries vs of the Heresy of the Truâ—â—â—â—â— as a stiâ—ming three Gods might in regard that both of vs hold three seuerall Persons euery of which is God be more insisted vpon against both of vs and with more colour then any of the former alledged Examples be And with this I â—nd this Appendiâ— The Conclusion IT is an accustomed Dâ—aâ—â—ct of many of your Prime-Maysters both in the Pulpit and in their writings to vociâ—â—rate try out That the Catholike Roman Religion is Antichristian and the Pope Awitâ—â—st in proofe hereof they produce certaine Tâ—ats put of the second of the Thesâ—â—â—nians (1) 1. Thess 2. and the (2) Av pocal 8. 12. Apocalyps which they â—â—ench and disiâ—ynt as it were with their stayned violent Constructions But if they were able to set downe thirty or fourty Articles of sayes which Antichrist hall teach and these to be acknowledged his particular â—actâ—ines by the consent both of You Protestants and Vâ— Catholike as also could alledg so many old â—â—â—restes condemned by the Prâ—â—mitiue Church of God And withall if further they could produce out of our Catholike wâ—llets that we Catholiks do â—each and beâ—â—â—â— the said Antichristian Articles and the said anathematized Heresies I say if your Men O you Hugenots cold effect thus much how would they insult What words euen of brasse would they yell ouâ— What Prophies of Victory and Triumphanâ— Arches wold their Pens haue erected before this day and all in memory of our ouerthrow and dishonour of the Roman Religion and its Professour But the Case here God be praised is farre otherwise for they are your Writters My Countrimen who stand at this tyme chargeable I haue you see set downe fourty Articles touching the Turkish Religion and diuers Circumstances thereof chiefly out of the Turkish Alcoran the Booke as aboue I said wherein that Law was first written as also out of warrantable Authours hoth Catholiks Protestants who haue written of the Religion and Manners of the Turks So as it is acknowledged 〈◊〉 all sydes that the Turkish Articles produced by me are indeed the Articles at this day belieued by them I haue in like sort insisted in threescore Old Heresies condemned by the Church of God in ancient tymes and for Heresyes at this day acknowledged by vs Catholiks by the more learned moderate Protestants I haue further proued euen from the expresse Testimonies taken out of the first chiefe Lutherans that themselues haue taught in their Writings articularly and punctually the said Mathemetan or Turkish Articles and in lieu of some others Articles more pernicious euen by the light of Nature as also that they haue pertinaciously defended and their Followers do at this day defend the said explâ—rate Heresies for Good Lutheranisius and Euangelical doctrine Now then what remaineth for vs to doc I Not vnkindly and vncharitably to insult ouer you and in virulent and gaulfull termes to exprobate you there with but in all Christian zeale to pitty your poore distressed states and to pray for your abandoning those most wicked Turkiâ—h Doctrines and other Helliâ—â— Heresyes and for your future in corporating into our Catholike Church To him I say who vpon mans true repentance hath pronounced Numquid (3) Ezech 18. Voluntatis meaâ—est mâ—rs impiâ—â— And againe Nolo (4) Ibidem mortem morientes conueruâ—mini viuite Well then My Countrimen of France to repeate what aboue I haue faith that thereby my Words may more intensly and forcibly sâ—rike your Memory since you haue seene how your owne chiefe Doctours in Fourty Points of their Religion do commilitate and serue vnder the Colours of Mahumet Since also it hath been made plaine that in twenty passages of Fayth or necessary Circumstances therof Protestancy is lesse warrantable then Mahumetisme Lastly since it is demonstrated that in Sixty Positions of Fayth and other collaterall points thereof Protestancy or Hugenotisme comparts with the ancient Heresyes or rather is identifyed with them what then may seeme to be inferred O pardon me for speaking that with griefe which you are to heare with shame but that a Mahumetan and an Old branded Heretyke and a French Hugenâ—is are In part wordâ— Syâ—oâ—ymons Now therefore if notwithstanding all this you will stil prefer your owne Religion before â—oe encient Roman Fayth which euen by yâ—ar owne Brethrens (5) Whitak ad respons Camâ— raâ— 7. Huttevus de Sacris missatieo p. 377. besidâ— diuers others acknowledgments hath bren perpetuâ—ted from hand to hand from the Apostles and in which by their like (6) Hum fâ—idus Iesuit part 2. rat 2. Osined Câ—nt 12. pag. 30â— Luther in colleâ— Germ. c. de Missâ— Confessions men dying may be saued