CHAPTER I.

MUhamed was born in the ci­ty of Mecca in Arabia the happy, and was the son of an eminent Citizen of that place Called Abdalla Mota­lib. This Abdalla Motalib had eleaven brethren, the eldest whereof was Bugge­lino, 2 Bulehebin, 3 Hessin, 4 Butelib, the 5 Corasi, the 6 Tanin, the 7 Hanza, the 8 Alabez, &c. These two Hanza and Alabez dyed Moores, but the other nine Vncles and Muhamed's father dyed Ido­laters, [Page 2] and were all opposers and mortall enemyes of Muhamed, and fought many battailes against him and his Moores in defence of their Idolatry, Judging it bet­ter to dye Idolaters, than to follow his Sect; though both their wayes were e­vill and erroneons,

Muhamed's parents, his Vncles, the people of Meka, and the Countreys ad­jacent, worshiped an Idoll by them called Aliethe Aluza, which Idoll was erected in a tower in the midst of the Temple of Meka, This tower was then, and is yet called Elcaba and Alkible, of which Idoll and Tower wee shall speak hereafter. Muhamed's father dyed, and lest him Posthumus, his mothers name was Imina the daughter of Guabbin, she dyed 2 years after his birth, and so he became an Orphant, and a Nurse called Lina or Alima fosterd him untill he was sixteen years old.

The descent of Muhamed according to a certain book called Azar, (which con­taines a History of his life, and death, and [Page 3] is as authenlick, and of as great authori­ty amongst the Moores, as the life of Je­sus Christ our Lord is amongst us Chri­stians) is thus, viz. That Muhamed des­cended of Ismael the son of Abraham and Hagar, Sarah's handmaid; from which Hagar the Moores are called Hagarens, and ought not to be called Saracens, be­cause they do not descend from Sarah the lawfull wife of Abraham, but from Hagar, who was Sarah's handmaid, as wee see in the 16 and. 17 Chapters of Genesis.

The said book Azar sayes, that Abra­ham had two sons, Isaack the son of Sa­rah, and Ismael the son of Hagar, and that Ismael the son of Hagar founded and built the temple of Meka, and it was called Beitalla, (i. e.) the house of God, it is likewise called Beithalla Alharan (i. e.) the house of God, prohibition, or excom­munication; and the reason why it is cal­led prohibition, is because that Abraham (as that book says) fower months in the year forbad and prohibited hunting in [Page 4] the territories of Mecca; which the Ido­laters afterwards observed and kept in reverence to the Idoll which they erect­ed in the sayd Tower Elaabba; And the Moores retain and observe the same Law to this day. The second chapter of the first book of the Alcoran saies, that the temple of Mecca was the first temple that was ever built in the world, the words in Arabick are thus, Oinne agnele beytin, &c. And the book Azar further says, that after the said temple of Mecca was built, Abraham divided the land of Cana­an, and Ismael dwelt in the City of Mec­ca, and maried an Egyptian woman an Idolatress, by whom he had twelve Chil­dren, which also appeares by the. 17 Chapter of Genesis, the eldest of which was called Nabayoth, 2 Caydar or Kedar, 3 Abdael, 4 Nabsam, 5 Masna, 6 Douma, 7 Massa, 8 Haded, 9 Thema, 10 Iackour, 11 Naphis, 12 Kedma; All these 12 sons of Ismael were Idolaters, and spread 12 sorts of Idolatry in the greater Arabia, Arabia the Happy, Armenia and Persia; [Page 5] some of them worshiped the Sun, others the Moone, others the Angells, others Fyre, others an Idoll called Bohinun, and others a tree called Detulamar, and they of Mecca and the Countrey adjacent worshiped an Idoll called Alliethe and Aluza above-mentioned, which was e­rected in the said Tower Alkibla, to­wards which Tower all Moores turn their faces when they make their Zala (i.e.) prayer, and swear by it. The said book Azar further sayes, that Caydar the se­cond son of Ismael erected the said Idoll in the said tower, because Abraham and Ismael had assisted at the building of the said temple, and that Caydar command­ed that a feast or Easter should annually be celebrated in honour to God, and in memory of his grandsires sacrifice, when he was commanded to sacrifice his son Isaack, in whose stead God commanded him to sacrifice a sheep; and hereupon they of Mecca and the Countrey adjacent did annually sacrifice sheep and severall other beasts in honour to that Idoll, and [Page 6] from all the Countrey about Meka, they came to visit this Idoll, and the temple of Meka, and to celebrate the said Passeover, which feast and Pilgrimage is the same which the Moores now use, and have used ever since Muhamed's time, and the Pil­grimage or visitation called Alhage which the Moores now use, is the same which the Idolaters used, and all the ce­remonies which the Idolaters used in the times of Idolatrie, the Moores at this day annually use the very same when they goe to Meka, and that by an express command in their Law and sect; and e­ven as the Idolaters did forbear the kil­ling any wild beast or bird by hunting in the Countrie of Meka fower months of the year, which are 2 before their Passeover and 2 after, out of the reve­rence they bear to the said Idoll, (yea so strickly, that they would not kill a lowse or a flea, and hence the Moores call these months prohibited and forbidden) the Moores do at this present use and ob­serve the same and divers other Cere­monies [Page 7] which the Idolaters used in the said Passeover, and Pilgrimage or Alhage, as wee said above, and shall declare fur­ther here-under.

The said book Azar assirmes, that the said Caydar the second son of Ismael, was, the man that instituted those Ceremo­nies, from which Caydar Muhamed des­cended, and hence this Caydar is in Ara­bick called Gead dealharab (i. e.) grand­father of the Arabians; That book like­wise sayth, that the said Caydar erected a black stone in the said Tower, right against the said Idoll, that those who went into the temple might know that the Idoll stood in the Tower right a­gainst that stone, and that in stead of the Idoll they should kiss that stone, which was then, and is at this present called The blessed stone.

I shall else-where tell you that Muha­med worshiped this stone, and magnified it in the temple of the Idoll, and used much reverence to it, and in his Law and sect commandeth that this stone be [Page 8] worshiped and kissed, and that the kissing and adoring of this stone is an Article of his Law, and that it is at present in the same place where it was at that time when the Idoll was in being; and I shall prove as well by the Alcoran, and by Muhamed's suné, That Muhamed was an Idolater.

It appeares plainly that the descent of Muhamed, from Caydar the second son of Ismael, unto his parents, was from Idolaters to Idolaters, for the space of 2800 years or there abouts, Now ob­serve and tell mee O Moore, how that saying of Muhamed in the book Kised Alanuar (i. e.) the book of Flowers, can be understood, where Muhamed sayes that he proceedeth of a most perfect ge­neration, and that God sent him in the best times of the world; knowest thou not, O Moore, that during all the afore­said time of 2800 years, viz. from Cay­dar unto Muhamed, that they were all Idolaters; a rude, beastly and very igno­rant people, as the Alcoran testifies, [Page 9] where he calls the people of Mecca Zu­féhe (i. e.) Blockheads and Asses, and knowest thou not that from Caydar unto Muhamed there can be no other descent, than that Caydar begat an Idolatrous son, and that son begat another Idolater, and that Idolater begat another, and such a succession yee find untill Muhamed's grandfather, for it sayes thus, Motalib an Idolater begat Abdalla Muhamed's fa­ther, who was also an Idolater, and this Abdalla begat Muhamed an Idolater; Now observe, O Moore, and consider the generation of Jesus Christ the son of Mary, and thou shalt find that he des­cended from Abraham the father of Isa­ack, and from Jsaack the father of Jacob, and from Jacob the father of Judah, and from Juda the father of, &c. and from one to another untill our Lady the Vir­gin Mary; and thou shalt see that they were all Patriarks, prophets, Heroes, perfect men and Saints, and wilt ac­knowledge that this generation of Je­sus Christ is better than the generation of Muhamed; and observe likewise the time [Page 10] of Christ, how it was adorned with Pro­phets, prophecies, Saints and Priests who worshiped in the temple of God the sacred house of Jerusalem, which the Al­coran calls the blessed house of God, and compare Muhamed's Temple, wherein Idolatry then raigned more than at any time before or since, with the temple which Jes [...] Christ and this Virgin his mother frequented, which was the Tem­ple of God sanctifyed, served, and ho­noured by Prophets and holy Priests; and Compare the father and mother of Muhamed, and thou wilt see the diffe­rence between the father and mother of Jesus Christ, and the father and mother of Muhamed; and if thou sayest that Je­sus Christ had no father, I answere, that the Alcoran sayes that he was Conceived of the holy Ghost in the wombe of the Virgin Mary, and as yee take the Virgin Mary for the mother of Jesus Christ, so you must take the holy Ghost for his fa­ther, who is true God, and if all that pro­ceeds from God is God, seeing the ho­ly Ghost proceeds from the Father to the [Page 11] Son, you must beleeve that Jesus Christ is the son of God; and thus you see the difference between the father and mo­ther of Muhamed, and the glorious father and mother of Jesus Christ; and Con­templating upon all this aforesaid, and considering of it well according to rea­son and truth, thou wilt find that Muha­med doth not come from a high and ex­cellent generation, nor in the best times of the world, but in a vile time, and of a vilde generation, notwithstanding that his originalls which were Abraham and Ismael were holy and good.

But let us return to Muhamed under the tuition of his nurse Alima. The book Azar sayes, that when Muhamed was 4 years old, he went forth on a certain day with the Nurses son to bring home the Cattle, and he being in a field alone the Angell Gabriel came to him in the appearance of a man, cloathed with a garment as white as snow, and take­ing him by the hand led him behind a little hill, and there with a razor lanced his breast & cut out his heart, and took a [Page 12] drop of black matter, which the Moores say is in every man in the world, and that the devill tempteth men by it; which the Angell took from him that he might not be tempted of the devill at any time, and after it was taken out, the Angell put his heart into his brest again, and it became whole as it was before; and this the book Azar sayes was the first mi­racle that Muhamed wrought, Concern­ing which I shall make an argument in due place in the Chapter of offences, which shall be the sixth Chapter, and so Muhamed remayned with his nurse till he was 16. years old.

The said book Azar sayes, that when Muhamed was 25 years old he took to wife a certaine rich Cosen german of his called Gadisa, which was his first wife; This womans former husband was a rich merchant, and kept many Camells and slaves, and traded as a Carryer from Mecca into Syria, Persia, and Cayre, with whom Muhamed made severall journies untill he dyed; Muhamed and Gadisa liv­ed together in wedlock till he was 38 [Page 13] years old; and Muhamed had 3 daugh­ters and 1 son by her, the eldest daugh­ter was called Fatima, the second Zey­neb, the third Umicultum, and his son was called Cazin, and dyed at 22 years of age.

The same year that Muhamed took the said gentle-woman to wife, he did an act of Idolatry, whereby I will prove to the Moores that he was an Idolater; and it was thus; Yee must understand that it chanced that year that the people of Mec­ca repaired a breach which was in the Tower where the said Idoll stood, and were constrayned to take the Stone from it's place, having repayred the Tower they agreed to put the Stone again in it's place, and to avoyd all strife and offence which might arise about which of them should set the Stone again in it's place, all the gentry of Mecca cast lots, and the lot fell upon Muhamed and a cousen of his, Whereupon Muhamed and his cousen came to the Temple to set the Stone again it it's place, and Mu­hamed took off his Turbane from his [Page 14] head and he and his cousen layd the Stone upon the Turbane to honour it the more, so he on one side, & his cousen on the other, took up the Turbane, and with great reverence set the stone in it's place and kissed it with an immense de­votion, and in honour to the said Idoll, whence it plainly appeares, that Muha­med was an Idolater, and did honour and worship the Idoll, and kissed, magnified and exalted the stone, which only thing is of it self great Idolatry.

And Muhamed not only kissed and a­dored this Stone before he was a profess­ed Propher, but also kissed and adored it after he was a publick Prophet, and he commannds and layes down the ador­ing and kissing of this Stone for an Arti­cle of his Law and faith, which I prove by the books of the Suné, and by a book intituled Aericele in the Chapter of the Ceremonies of the Alhage or Pilgri­mage, where he sayes and Commands all the Moores which goe a Pilgrimage to Mecca, when they goe into the Cathe­drall of Mecca the first thing they must [Page 15] doe, is to goe to the said Stone, adore it, and kisse it on the right side. The words in Arabick are these Oquahale qulli, &c. (i. e.) That every Moore that goes into the Minster of Mecca must first salute and kisse the blessed Stone on the right side, which Ceremony the Idolaters observed in the times when the Idoll was in that Tower Elcabba, and to this day the Moores observe divers other Ceremonies which those Idolaters ob­served in reverence to the Idoll, as name­ly the Behiram of the Aladees which is after their Passeover when they kill the sheep, the which the said Caydar, the Arabians grandsire Ismael's son, ordayn­ed and instituted in honour of the Idoll, and in memoriall of the ramme which Abraham Sacrificed in stead of his son Isaack, nothwithstanding many Moores, yea, the most part, say that it was Isma­el and not Isaack; but their greatest Doc­tors say it was Isaack. Likewise the Moores keep the Ceremony of the Alhage (i. e.) Pilgrimage, which they doe once in their lives, And once a yeare in the three [Page 16] dayes of the Passeover they kill sheep and divers other beasts as the Idolaters did, likewise the Moores forbear hunt­ing or killing so much as a lowse or a flee in all the Countrey of Mecca during the aforesaid 4 prohibited months, and ye must understand that the Moores make their account and Calculation of time according to the Lunar year, and not the Solar, and call the twelve Moones of the year each by a particular name, whereof 4 are called Prohibited months because of the said hunting forbidden them in the Countrey of Mecca, which prohibition they retain from Caydar and his suc­cessors in honour to the said Idoll, one of these months or Moones is called Rajab, the next Quedda, the third Hegia, the last Moharram, from which Moharram they begin their annuall account; like­wise the Moores observe the fast of the tenth day of the said fourth month which begins the year, on which day the Idolaters fasted in reverence to the said Idoll, the which I prove by a say­ing of Muhamed in the sixth book of the [Page 17] Suné, where he sayes, That the Coraxistes and the people of Mecca fasted this tenth day; when they were Idolaters, and the words in Arabick are these Oqua quenet, &c. Likewise the Moores observe the go­ing about the Tower called Elcabba; and going seaven times about a pit called Birsemsem, which Ceremony the Ido­laters observed in memoriall of Hagar, and saying that when Hagar was deli­vered of her son Ismael, she brought him to this pit and layd him by it, and went to the Temple of Mecca, and prayed God to cause water to come forth of the said pit; And the Book Azar sayes that Ha­gar went about the Tower, praying to the God of Abraham, and went back a­gaine to the well, and did thus seaven times, and that hereupon God heard her prayers, and caused water to issue out of the pit, and for this reason, and in memo­riall hereof, the Idolaters went about the Tower, and walked seaven times to the well; which Ceremonies the Moores ob­serve, and they are Commaunded so to doe, and these ceremonies are in Arabick [Page 18] called Menecique Alhage.

They retayn likewise another Cere­mony, viz. when the Pilgrims goe to Mecca and are passed a river called in Arabick Batni Muhacil, he commands them to cast Stones on the right hand at the top of a little hill, which Ceremony the Idolaters observed, saying, that when Abraham led his son to be Sacrificed, the devill came to this place and told Isma­el that his father led him away to be Sa­crificed, and the book Azar reports that Ismael took up Stones and flung e'm at the devill; and in memoriall hereof the Idolatrous Pilgrimes used to cast Stones.

Concerning which ceremonies I will tell the O Moore, that although the Ido­laters by command from Caydar and his Successors, and in reverence of the said Idoll Allethe Aluza, did observe them, (in honour and memoriall whereof Mu­hamed would have them kept, and com­mandeth all Moores to observe them) yet he having made a new Religion or Worship ought to have instituted new [Page 19] Ceremonies and not old Ceremonies, yea such as were grounded upon Idola­try, and not upon reason, so that it doth evidently appeare that Muhamed did not wholly draw the Moores from Idolatry, seeing he commands the observation of so many Ceremonies which are the re­licks of Idolatry.

Now, lest we deviate too far from the discourse begun, where I said that Muhamed transported merchandises un­till he was 38 years old, I will proceed to shew that he then lest off trading, and began to lead a hermeticall and solitary life, and dayly frequented a cave near unto Mecca, called in Arabick Garhera (i. e.) the cave of Hera, where he dayly continued untill evening, but the Moores know nothing of what he there did or Spake, onely the book Azar sayes, that he worshiped the God of heaven, and forbare worshiping the aforesaid Idoll.

The said book Azar further relates that Muhamed used so great abstinence in this cave, that his bodily strength fayled and head aked, insomuch that his dis­course [Page 20] faltered, and he talked Idely, and at last lost his sence and understanding. The said book Azar and another book entitled Azifa say further, that when Muhamed was in the said grot, he had many visions, and heard others speaking of him, and discerned the voyce but not the person, and continued so a long time plainly hearing a voice behind him, but when he turned his face that way he could hear nothing. All which Muha­med every night told his wife Gadisa, but shee told him it was nothing but diabolicall delusions, and hereby he be­came distracted and lost his sence, and this fury and revishment of mind fol­lowed him so long that one day (the said book sayes) he resolved to goe to the precipice of a mountain and desperate­ly to cast himself headlong, saying that it was better to dye than to be reputed a fool; And Muhamed sayes that when he was in this resolution the Angell Gabriel came into the said cave in his own form, with white wings, and said to him, Re­joyce O Muhamed, for God sendeth thee [Page 21] much greeting, and lets thee know that thou shalt be his Prophet and messen­ger, and the most perfect of all his Crea­tures, which words in Arabick are thus, Oya Muhamed allah, &c. (i. e.) O Muha­med, God greeteth thee, &c. Moreover the Angell said to him, O Muhamed, Read, and he answered and said, What shall I read? I cannot read; & the Angell replyed to him thus as the Arabick runns, Oya Muhemed acra bizmi, &c. (i. e.) O Muhamed read in the name of thy Cre­ator, who created the worme man, read in the name of thy most honoured Crea­tor, who with a pen shewes man what he never knew before; and this was the first Chapter of the Alcoran, and so the Angell vanished away; And Muhamed in the sixt book of the Suné, and namely in the book of flowers, said the words fol­lowing in Arabick, Ofara aytu alme, &c. (i. e.) That the Angell Gabriel came sitting in a golden throne between hea­ven and earth, and told him the pro­phecy and embassage; And the book Azar sayes, that when the Angell was [Page 20] gone, Muhamed returned home very joy­full, and that the beasts and the trees greeted him, saying Absir ya Muhamed ine (que) &c. (i. e.) Rejoyce O Muhamed for thou shalt be the messenger of God, and most dear unto him. It was night be­fore he got home, and calling his wife Gadisa, he told her all the Mystery re­vealed by the Angell, and that he was a Prophet and the messenger of God, whereupon his wife answered him, Alas Muhamed I fear it is nothing but the delusions of Satan, which answer much grieved and displeased Muhamed, so that he was very pensive for a great while, doubting whether it were a thing from God or a temptation of the Devill, and a great chilness and cold seazed on him, wherefore casting himself on a bed he commanded his servants to cover him well, as they did, and laid divers cover­lids upon him; and the said book Azar relates that as Muhamed lay thus, the Angell Gabriel came to him with the second Chapter of the Alcoran which is in Arabick thus Oya aynhe at, &c. (i. e.) [Page 22] Arise O thou that art covered, exalt and magnifie thy Creator, and cleanse thy garments and cloaths, and abhor Idolls; After the Angell had given him this Chapter he vanished, and Muhamed cal­ling his wife Gadisa read the Chapter to her, nevertheless she told him, that she did not beleeve it to be any thing but a fantasm, and a temptation or delusion, which was formerly vvont to come upon him; this displeased Muhamed very much, and at mid-night his wife told him further, that if the Angell of God were his freind he would have come again ere this, but because it was not from him, therefore he came not neither would come again. And hereupon Muhamed lay all night much troubled at the An­gell's absence, Then (sayes Azar) at the dawning of the day the Angell came with the third Chapter, saying in Ara­bick, O guadoha gualleyli, &c. (i.e.) God sweares to Muhamed by the dawning which brings the day, and by the night which gives darknes, that his Creator hath not forgot him, neither will he for­get [Page 24] what he hath promised him; with which Chapter Muhamed recovered his strength, and calling his wife read this Chapter to her, but she told him again, that she would beleeve nothing till she saw the Angell with her own eies, and Muhamed told her she could not see the Angell. Afterwards Muhamed cal­led one of his youths whom he had brought up from a child, whose name was Zeydin, and told him, That if he would beleeve that he was a Prophet and a messenger of God, and would be­come a Moore, he would release him and make him a freeman; and revealed all the secret of the Angell Gabriel to him; here­upon the youth was content to beleeve Muhamed, and become Moore, & was the first Moore that beleeved in Muhamed. Then Muhamed made a Law and Suné, that whatsoever Christian or Jew that was a slave, & would become Moore, should be set free whether his Patron (i. e.) Master would yeeld to it or no. This Zey­din was a slave, and bred up by Muhamed from his infancy, yea he loved him so [Page 25] well, that the people of Mecca said he was his son, and he was called so by them all. I will relate the great offence which Muhamed did unto this Zeydin and his wife in the Chapter of wives.

All this aforesaid was done when Mu­hamed was 40 years old, so that he then began his Sect, and called himself a Pro­phet in the 40. year of his age, which was the year of our Lord D C and L X, and he was born in the year D C and X X, and dyed in the year 583 so that he was 23 years composing his sect or Religion, and lived 63 years.

After that Zeydin his foster-child was become Moore, Gadisa his wife became Moore also, and certaine slaves and o­thers did secretly become Moores; unto whom Muhamed preached privately in his house, and made them beleeve that the aforesaid Idoll was not God but a devill, and a thing made with mens hands, and that there was no other God but the God of heaven, who created hea­ven and earth, and who caused rain, [Page 26] and made the earth bring forth all manner of fruites and food for man and beast, and made all other Creatures. Also he gave them to understand that men must die, and afterwards rise a­gaine at the day of judgement, and give an account to God of all that they have done in this world, and that to the good he would give the glory of Paradise, (though the glory which Muhamed pro­miseth be carnall and full of Vanity, as I shall shew in this book in a Chapter which handles this point particularly) and to the wicked he would give the paines of hell to eternity; which the Ido­laters of Mecca denied, affirming that af­ter death there was no resurrection, and that there was no Paradise, nor Hell. And ye must understand that upon this occa­tion of what Muhamed affirmed concern­ing the day of Judgement, Paradise, and Hell, and the men of Mecca denying the same, Muhamed composed and made certain Chapters of the Alcoran, per­swading them that God sent them to him by the Angell Gabriel, and he caus­ed [Page 27] those Chapters to be written in scrowles of paper and notes, and gave them to the Moores to ruminate them; and afterwards he had them restored again to, him and put them in a box cal­led the box of the Ambassage and Legate­ship, and he kept a Secretary for this pur­pose, of whom we shall speake hereafter, and after this manner he perverted seve­rall Moores, who prayed with him, and read the Alcoran the most secretly they could, untill that one of the principal men of Mecca called Homar Alhatas who was afterwards Muhamed his father in Law, became Moore or Musselman, as also his a­foresaid two Vncles, Hanza and Alabez, & a neere kinsman of his called Alibuta­lib, Muhamed's son-in-Law haveing mari­ed his daughter Fatima; and another emi­nent man of Mecca called Vbechar, (after­wards also Muhamed's father-in-Law) All these became Moores and Musselmen on one day, and being men of rank and power, consulted to manifest and publish what Muhamed kept secret, and to pray, & [Page 28] read the Alcoran openly; Whereat Muhamed's nine Vncles and all the peo­ple of Mecca were extremely inraged, and said that he blasphemed their Idoll and their God, and the God of their forefa­thers, and had made Chapters and ver­ses in contempt of him, and that it was a great shame to them to suffer it; where­fore they consulted together and con­cluded to kill him, but being men that regarded their honour, and considering that in killing him they should be blam­ed and disgraced, (because he was taken for a fool by all the people of Mecca, & for one Possest) therefore they did bear with his folly; For that he was re­puted Idiot an is evident, through the whole Alcoran, where he sayes that his Vncles & all others took him for an Idiot & a Demoniake person, and said, in Arabick thus, Oagehele Latihete, &c. (i. e.) That Muhamed Commanded that they should worship one God onely, and that he was no other than a Sorcerer or Lyer, and in other Chapters he is called Meginan, (i. e.) Possest of the devill, and there [Page 29] are very few Chapters but doe mention that he said himself, that he was a lyar and a demoniack rymer, and when he went in the streets all the people of Mec­ca jeered him and mocked him, saying one to another, Behold the prophet, Look, there is he that will destroy our God; and after this manner Muhamed dwelt at Mecca ten yeares. Divers men of Mecca went a nights to hear the Moores read the Alcoran, and made it their Common table talk and laughter, saying, that it was old stories turned in­to verse, as appears in severall Chapters of the Alcoran which say in Arabick, O in he de ille azatiro alegualin (i. e.) This is nothing but old tales. Moreover those of Mecca said that Muhamed had certain Christians, who taught him to make the Alcoran, as we may see in the seaventh Chapter of the third book, which in Arabick sayes thus. Oguacalei, &c. (i. e.) This is not the Alcoran but a libell which Muhamed hath compos­ed, and hath had some persons which helped him. The glossers on the Alco­ran [Page 30] and the said book Azar doth say, that thosewhich helped him were two sword­cutlers, (Christian slaves unto one of Mec­ca) who knew much of the new testa­ment; with these Muhamed conversed, and questioned them about many things of the Bible, of which they resolved him, and upon this surmise they report­ed that he asked these two Cutlers con­cerning those things which he did not certainly know, and as they answered so he set it down in Arabick in the scrowles, and perswaded the Moores that God sent them to him by the Angell Gabriel; and indeed there is great reason to beleeve this, because in the Alcoran there are so many contrarieties, unneces­sary stories, and fables, all which hapned through those Cutlers, who told him what themselves did not certainly know, and as they said, so he wrote in his tablebooks and papers, and that hence it is that he doth so vary and change verses, and sets down such con­trareities in the Alcoran and things which agree not together. And indeed [Page 31] the Alcoran doth erre in Philosophy, Logick and Astrologie, because the Cutlers spake not truth, neither were Logicians, Astrologers, nor Philoso­phers. Likewise those of Mecca said that he kept a Christian who taught him to make the Alcoran, and others said it was a Jewe, so that the people of Mecca had all these Suspitions of him, during the ten years that he dwelt at Mecca.

Afterwards when Muhamed's Vncles, and the chiefest of the gentry of Mecca (which were the Corexirtes, Haximistes and Benitamins, three very potent and rich families) saw that he perverted many, and that the sect encreased and grew to a head, they assembled one night in the house of one of the most eminent amongst them, and held coun­sell about Muhamed, and they all con­cluded to kill him, emprison him, or at least to banish him; and that this was so consulted of, wee may read in the se­cond Chapter of the second book, which in Arabick sayes thus Ognaid pamcoro, &c. (i. e.) That they of Mecca took [Page 32] Counsell to kill him, or to send him into banishment, or to imprison him. And be­ing so in consultation, certain men who were secretly become Moores, did the same night give Muhamed notice of it, and he presently fled, and all the Moores with him, and went to Medina, a City ten dayes journey from Mecca. He had also notice of the preparations of the Citizens of Mecca who had set guards in the wayes, perceiving that he and his Moores would flee away that night; whereupon Muhamed bid all the Moores, that every one should lay a handfull of embers on the heads of his horse, and cast another handful into the ayr, and tye the raynes of their horses, reading a verse which is in the 18th. Chapter of the third book of the Alcoran, and is thus Oguaihalme minbeym, &c. (i. e.) That they tooke a vayl or skreen in their hands and about them, so that they blind­ed them and they saw nothing; And the book Azar sayes that by the Embers which were laid over the horses heads and by repeating the said verse, the [Page 33] Moores and he, passed through their ene­mies, and were not perceived, and so they went to Medina, otherwise called Tribik, where he was received for a Prophet, and there dwelt thirteen years, there finished his sect or religion and dyed there. At Medina he found five families of Jews, dwelling there and in the parts adjacent, who began to dispute and question those things which he had then inserted in the Alcoran, and re­quired him to doe some miracles as Moses and the Prophets deceased had done; to whom he answered, That God was his witnes, and that his testimony ought to suffice, and that he came not to work miracles but to reduce those which wandered and went astray, unto the Law of God and of Abraham; of which questions and answers the Chapters of the Alcoran are full, and in many Chapters he excuseth himself of do­ing miracles, alleging unto the Jewes that divers messengers, and Prophets wrought miracles and yet were not be­leeved, yea that those Prophets suffered [Page 34] persecution, and with this excuse he quotes in the Alcoran the names of divers men which were never heard of, nor are named any where els▪ There he relates the history of a Prophet called Hadin alias Had, and of another called Zamud alias Hud, and of a third called Zaleh, and of their nation called the peo­ple of Hud, and of a camell who with her foale was a League in length, which two beasts one day drank up the water of the City where that people dwelt, and the next day swallowed up men; whereup­on one day they of the City slew them, and because of the sin in killing them, there fell a great tempest upon that people.

Thus Muhamed had great disputing and debating with the Jewes, and him­self extolled their Law, that so they might be silent, nevertheless they still disputed against him, and laughed at the Moores and Mussellmen, and set strife betwixt him and his Moores, as shall ap­peare in due place, which jarring conti­nued untill he got power, and then he [Page 35] began to suppress the Jews, and fought eleven battailes with them, overcame them, and slew most part of them, and the survivors had their lives given them by the Moores, and became their subjects and tributaries; and from thence for­ward he began to combate against the people of Mecca, and they of Mecca op­posed him as shall be shewen hereafter; But that I may not be tedious I will con­clude this Chapter, and running through the eleven following Chapters I shall finish this treatise, and the life of Muha­med, and of all that he did whilst he was at Almedina.

CHAP II.

ALcoran signifies a lesson or Col­lection of Chapters or songs, though it be also called by ano­ther name Alforzan (i. e.) scattered ver­ses and Chapters, because he was so long in making it, and the Chapters thereof are called suar, and one alone is called in Arabick Surah.

The Alcoran treateth of divers things, and especially of the Sect or Law of Muhamed, and of what the Moores should beleeve and doe, of the hope of reward in the world to come for the Good, and of torment for the Wicked, [Page 37] It also treateth of things permitted and forbidden to the Moores, aswell of food and drink, as of women with whom they may or may not marry; also it speaks of the Creation of the world, how God Created Adam and Eve, how they sin­ned and were cast out of Paradise and came to the earth; how the evill Angells sinned, and what was the cause of their sin, and how they lost the Caelestiall glo­ry; It also speaks how God sent Moses to bring the people of Israel out of the Captivity and power of Pharaoh; how the Jewes received the Law; what be­fell them at their going out of Egypt, how they had Manna, sinned, and worshiped the calf, and how they passed the red sea, wherein Pharaoh was drown­ed; It also treateth of divers other histo­ries; (although he hath put them con­fusedly and out of order, as the Cutlers related them.) It also speaks of the pro­phets of the old Testament, (although he mentions divers which are not nam­ed in any author;) It likewise contain­eth the admonitions which Muhamed [Page 38] used to the people of Mecca, and his threats to induce them to beleeve his Sect. It also speaks of glory, and dis­courseth of the glory which the Moores shall have in Paradise, as also of Hell, and of the paines and torments which are there. It speaks of the wonders which God dayly doth and of the mysteries and divine works which we dayly see in the heaven, earth and sea. It also speaks of the Virgin Mary, of Jesus Christ our Lord, of the mysteries of his nativity and life, and of the miracles that he wrought, and of the Euangelists, and of the true Law which Jesus Christ hath given us, as it shall fully appeare in the eleventh Chapter of this Treatise. Furthermore the Alcoran mentions divers frauds and much filthiness used by Muhamed, and divers contrarieties and repugnancies which have no reason in them, and di­vers excuses which God accepted from Muhamed, and made for him upon seve­rall dishonest and immodest cases which Muhamed committed in his life, as wee shall shew in the Chapter of Offences and [Page 39] Wives. Finally in the Alcoran are many examples of Iudgements, wherewith God chastised men in old time, be­cause of their sins. Of every thing in order.

This Alcoran was begun in Mecca in the year of our Lord, 630. which was the fortieth year of the said Muhamed's age; the first Chapter thereof was that which the Angell Gabriel gave him in the cave, when he said, read, O Muhamed, which Chapter is called The Chapter of the pen, and the last Chapter was made at Medina, and is called The Chapter of fate (i. e.) the Conquest, and the last verse was that which sayes; O college, &c. (i e) O Muhamed tell the Moores that nothing is forbidden them to be eaten or drunk, except murrain, bloud, and swynes flesh, upon which verse I shall make an argument hereafter in the tenth Chapter of this treatise. This said verse is now written in the fourth Chapter of the first book, called the Chapter of beasts. During the ten years at Mecca he made certain Chapters or [Page 40] Soré, which called Asoar Mikia (i. e.) Chapters or songs made at Mecca; and during the eleaven years that he dwelt at Almedina he made the other Chapters called Soar Medina (i. e.) songs made in Medina and not at Mecca, so that those which were made at Mecca were not made at Medina. And he doth not make this distinction without cause, whereof I shall speak ere long in dew place. Now for­asmuch as he could not write, he kept a Clark or Secretary who wrot the scrowls of the Alcoran for him, and Muhamed gave out that the Angell Gabriel came to him from time to time with the verses of the Alcoran, which God sent him as occasion required, and as soon as the Angell had privately told him the ver­ses, he presently commanded his clark to write them in a Scrowl or note, and to give them unto the Moores to learn them by heart, and afterwards he took them again, and put them into the said shrine or box of the Mensegina; after­wards he took a Secretary called Abdalla Celen, who before was a Jewe, and this [Page 41] man was his Secretary ten years, and for­asmuch as he had formerly been a Jew, and well read and instructed in the Law of the Hebrews, he at last perceived and took notice that all that Muhamed dictat­ed to him was forged, and not given by God; yet notwithstanding, he would and did make triall of it for his satisfacti­on; and it was thus, whensoever he was commanded to write such and such ver­ses, he would turne the end of the verse to another meaning, changing the words and order, but not the rime, nor conso­nance; (For, ye must understand that the Alcoran is all in rime and consonance of meeter,) so that when he was com­manded to write at the end of a verse alla hazizum haquimun, he wrote alla cemilum halimum; that is, when Muha­med commanded him to write, God is gracious and wise the said secretary wrot God is a hearer and Judge; And when he bad him write that God was Almighty and most high he would set down that God was mercifull and gracious; and thus the said secretary continued seven years [Page 42] changing the end of the verses; and when they were changed Muhamed did not perceive it, whereupon the Secretary concluded, that if it were a thing from God, so much time would not have pas­sed but Muhamed would have had know­ledge of it, either from God or from his friend the Angell, All which I prove from the book called Azzifa, and by the book Azear; so the secretary seeing this, renounced his office, and turned Jew again as he was at first; and the said books say, that Muhamed had ano­ther secretary who also renounced his office upon the same reason.

Now speak O Moore, and consider, what a Law yee have in the Alcoran, and how doe yee observe it? yea if a Moore change a letter, or corrupt a clause, or correct one accent of it, he must present­ly be stoned by the Law and Suné; How came it to passe that Muhamed suf­fered so many verses to be changed, and in so many years could not perceive that the Jew abused him; but gave out himself to bee the greatest Prophet that [Page 43] ever came into the world? and so thou wilt come to know that if the Alcoran had been sent from God to Muhamed by an Angell, he would have been inform­ed and have had notice of this aforesaid, and the Alcoran would have been cor­rected, and the Jew punisht & chastised; But in regard hee was neither Prophet, nor the Alcoran the word of God, there­fore the Jew proceeded, altering the verses at his pleasure, and Muhamed knew not of it;

Divers Moores took offence, when he caused the Alcoran to be written, be­cause, that one day he would cause verses to be set down commanding some and forbidding other things, and another day he would dictate and cause other verses to be written, forbidding what he had before allowed and permitted them, and making that Lawfull which he had before forbidden; and thus yee shall find in the Alcoran, above one hundred and fifty verses of those contrarieties and repugnancies, which are called revoked verses, because they are revoked and [Page 44] annulled by other verses, called revoca­tory verses, which they expresse in Ara­bick by Hacen, and Mausoh, Moreover Muhamed injoyned the Moores to read certaine verses, and this rumination of verses continued a year or two, and af­terwards they forgot them, and when they told Muhamed that they had for­got their verses, and desired him to re­peate them again to them, it seemes he could not remember them himself, and he would answer them that God made him forget them; but the Moores reproved him and told him that if they were verses from God, he ought not to forget them, and if he could not remem­ber them, why did he not get them to be inspired into him again, seeing his friend the Angell Gabriel conversed with him; but he on the contrary instituted a verse to reprove them, in the first Chapter of the first book, which sayes in Arabick: Omenen Zehamin, &c. (i. e.) That God doth not suffer any verse to be revoaked or forgotten, but for to send another like it, or a better, as if he would say, that the [Page 45] verses lately forgotten could not be cal­led to remembrance again, because God had already in exchange given the like & better verses; So that by his great sub­tilty and cunning he had as many excuses as faylers, and a salve for every sore.

What wilt thou say (O Moore) unto those verses in the Alcoran in the first book and Chapter, viz: Oya aynhe alle­dine, &c. which in Prose signifies, That God had expressely commanded, on penalty, that whosoever doth the con­trary, incurs great transgression and sin, and what was it? to wit, when a Morish man or woman are like to dye, they have power to make a Will, and thereby to bequeath a third part of their goods to their parents, brethren, and next kin­dred, and in the verses aforesaid, he sayth that this commandement must be permanent and just amongst the righte­ous, and whosoever shall change it, let God's curse light on him: And accor­ding to this commandement the Moores disposed of their Estates for one while during Muhamed's life, and if any one [Page 46] bequeathed a third part of his goods to his parents or brethren, the Will was firme by force of that commandement and verse; But afterwards there came a crochet into Muhamed's head, and with­out any verse of the Alcoran, he gave a verball command clean contrary, viz. he Commanded that they should in no case leave a third part of their goods to father mother, sister, nor brother, and according to this last saying of Muhamed, the Moores afterwards gave Judgement, and doe judge to this day, and leave the commandement of God and the verses, as a thing cancelled and annulled; Now tell mee, O Moore. Which are those like or better verses which revoke the verses aforesaid? because the Alcoran in a Chapter of the first book sayes, that God doth not revoke any verse but to give another like it, or a better, But seeing thou hast no answer but Silence, thou must know that it is a great transgres­sion to leave the commandement of God for the command of Muhamed; It were no great wonder if one of God's com­mands [Page 47] did revoke another of his com­mands; and one of God's verses revoke another of his verses, because he that makes a Law, may and hath authority to annull it, as wee find in the holy scrip­ture, that God commandeth and after­wards forbideth, as when he comman­ded Abraham to Sacrifice his son Isaack and afterwards would that he should not Sacrifice him, but a Ram, and thelike of the Prophet Jonas, Therefore it is a marvelous thing and without reason and justice that the commandement of God should be revoked and abolished by a sinfull man, and that they should ob­serve what a man sayes, and leave what God sayes as voyd and of no force; From whence thou mayest know O Moore, that the Alcoran is not the word of God, because that the word of God is as God himself, and none can nullifye God or his word. Now then, in regard the Alcoran is not the word of God, Muhamed hath annulled it and rejected it, for that which God hath layd down for a command of Law, Muhamed com­mandeth [Page 48] that they doe the contrary, not shewing any authority from God as he used to doe for divers matters and for severall acts which he did, as a little hereafter shall appeare; And how can it be authentick, seeing Muhamed during all the time of the twenty three years (in which he was giving the Law and making the Alcoran) alwayes altered the verses, and commanded them to doe many things by authority of the verses of the Alcoran and afterwards com­manded the clean contrary, and to that purpose gave authority by other verses which revoked the former verses, as appears in the changing of the Alkibla, where by the authority of the Alcoran he urgeth that they should not pray but in the said house of Jerusalem or in the house or Mosque of Mecca, right against the tower called Elcabba, and for this cause it is now called Alkibla, (of which Alkibla and alteration I shall say some­thing in the Chapter of offences) and thus I say that for these reasons Muha­med never commanded that his Alcoran [Page 49] should be collected or reduced into bookes and Chapters, as now it is, but kept it in the said scrowles or papers in the aforesaid ark or shrine, and many of them were lost and could never be found; so that if he had lived a hundred years, he would still have altered his Law, and the Alcoran would never have been finished, and therefore he did not reduce it into the form which it now hath; But it was done after he was dead, when Hozman his son-in-Law was King and Caliph, who was the third King after Muhamed, for after Muha­med's death the aforesaid Ʋbequar suc­ceeded as King and Caliph, after Ʋbe­quar, Homar Alhatab was King and Caliph, which two were Muhamed's fa­thers in Law, and after Homar this Hoz­man succeeded in the throne and he was the man who took the scrowles and pa­pers out of the box or Shrine, and put them into order and entitled the Chap­ters, and made four books of them, and in the first book put five Chapters; the first whereof is called the Chapter of the [Page 50] Cow; the second, the Chapter of the Line­age of Joachim the father of our Lady; the third, the Chapter of woman; the fourth, the Chapter of the table; and the fifth, the Chapter of beasts.

In the second book he put 12. Chapters

• 1. The Chapter of the wall
• 2. Of Spoyles,
• 3. Of the sword.
• 4. Of the Prophet Jonas.
• 5. Of Hud, a new Prophet named by Muhamed.
• 6. Of Joseph the son of Jacob.
• 7. Of Thrones.
• 8. Of Abraham.
• 9. Of the Ahigere.
• 10. Of flyes.
• 11. Of the Voyage of Muhamed.
• 12. Of the Cave and the 7. Sleepers.

In the third book he put 19 Chapters.

• 1. The Chapter of the Virgin Mary.
• 2. Of Taha.
• 3. Of the Prophets.
• 4. Of the Earthquaks.
• 5. Of Beleevers.
• 6. Of the Light.
• [Page 51]7. Of the Gibbet.
• 8. Of the Executioners.
• 9. Of the Pismire.
• 10. Of Cahaz.
• 11. Of Spyders.
• 12. Of Lucumen, a saint and David's Friend.
• 13. Of Bowing or inclination.
• 14. Of the Romans.
• 15. Of the Creator.
• 16. Of the Saboath.
• 17. Of additions.
• 18. of Man.
• 19. Of Angels.

In the fourth book he hath put 175. Chapters; and to each a particular name; so that the Alcoran hath 211. Chapters, and as much is written in the first book as in the second, and as much in the third as in the fourth.

This said Hozman who collected the Alcoran, doth not in those 4. books and 211. Chapters, set down all the Alcoran which the Moores in Muhamed's time read in the scrowles or papers which the said Secretaries wrote; the which I [Page 52] prove by the book Azar, and by the book of Azzifa which say, that in Mu­hamed's time, the 17th. Chapter of additi­ons, in the third book, was as big as the Chapter of the Cow, which is the first Chapter of the first book, but now it is not above halfe as big as the Chapter of the Cow, so that there wants halfe the Chapter; And I prove it further, be­cause that when the aforesaid Hozman collected the Alcoran, he found severall papers of the Alcoran in the house of Axa Muhamed's wife, eaten by mice, out of which he could gather nothing, they having laine behind a chest, and being spoyled with damp and mice. I al­so further prove it by the aforesaid books, which say, that when the said Hozman collected the Alcoran he went about asking every one what he remem­bred of the Alcoran, some told him that they had forgotten much of it, Others told him that in such a wall he should find such and such verses in writing, And so amongst the walls and the Moores he got part of it, yet neverthelesse he [Page 53] never found the verse which in Muha­med's time commanded that married persons taken in Adultery should be ston­ed, which verse was called Ayate ragime, (i. e.) the verse of Lapidation which was in the sixth Chapter of the Light, in the third book, so that the Alcoran was lar­ger and had more verses in the dayes of Muhamed, than it now hath.

Now tell mee, O Moore, who never knewest or heardest such things, what thinkest thou of the Scripture which you so much reverence, that when ye take it in your hands ye kisse it, and swear by it, and keep it like a God, and call it Alkitib Alhazim, (i. e.) a glorious book and Alcoran alhadin, (i. e.) the Mighty Alcoran, so that indeed ye hould it for a God; I tell thee, O Moore that if it were from God and the word of God, that of it which is lost had not been lost, and the Mice had not eaten those notes in Axa's house, & that verse of Lapidations had not been lost; Observe then, O Moore, & consider this, and thou wilt know thy error, & be converted to God, & God will [Page 54] have mercy on thee, if thou lovest thy self, and if thy soul be dear to thee, and so I will conclude, this second Chapter.

CHAP. III.

SUné Signifies a Way, or Law, or the following of the sayings, actions, and counsels of Muhamed, which his disciples wrote after his death, and after his Disciples the Moores transcribed & copied the disciples books, & augmen­ted and abridged them, and wholy alter­ed Muhamed's deeds and words, whence proceeded so great a confusion in all the books, that what he in his life time com­manded negatively, they laid the same down affirmatively, and what Muhamed [Page 55] had commanded and set down in his Law affirmatively, they set the same down negatively, insomuch that this Law was like to be destroyed and never used more, Upon which ground, and because of the great dammage and diffe­rence which hapned in the Muhametan Sect, and to prevent the utter losse of the same, an Alkalife or King of the Moores, caused publick Proclamation to be made through all his dominions, that all the Learned men, Alfaquies, and Docters, should repaire to him to the City of Damascus, and should bring with them all the books that could be found written of the Suné, and of Muha­med's words and works; Whereupon all the Learned men then lieving a­mongst the Moores came thither, and brought all the books of the Suné. Then the said Caliph or King of the Moores commanded that six Alfaquies and learned men who were best instructed & read in the Suné should be chosen from amongst them; whereupon out of two hundred learned men, which repaired [Page 56] thither, six were chosen, the first or prin­cipall of which was called Mu [...]lin, the second Bohari, the third Buhora yra, the fourth Anecery, the fifth A [...]ermindi, the sixth Doud; Then the said Caliph called these six learned men unto him, and commanded them, that they should goe alone into a house, with all the books which till then could be found of the Suné, and that each of them should by himself collect one book of all the say­ings and deeds of Muhamed which he should conceive to be true, and that they should each entitle his book with his own name; So these six men went into a house, with all the books which the Moores had gathered from all parts, and each of them collected a book, and entituled and called it by his proper name, and they presented them to the King or Caliph, who, after the said six books had been viewed and examined by all the other docters there assembled, commanded that all the other books should be cast into a great river near Da­mascus called Adegele, whereupon having [Page 57] laden two hundred Camels with the multitude of books which were brought thither they cast them into this river: Likewise the King gave notice by a De­cree or publick Proclamation throughout all the countries of the Moores, that no Alfaquy should dare to read or keep any book but the six aforesaid, and that none should mention any saying or deed of Muhamed but such as should be found written in the said books; and that all Moores and Musselmen or beleevers of Muhamed should receive these books for as true and authentick as if they were the very Alcoran it self; and that they should not be lesse reverenced amongst them than the Alcoran it self. All which the Moores observe, and have these books in as great reverence as the Alcoran it self, and the words thereof are amongst the Moores, of as much, yea greater authori­ty than is the Alcoran: I have the more enlarged my self upon this point, be­cause that in some cases they follow the sayings of Muhamed, and leave the sayings of the Alcoran as of no effect, [Page 58] which sayings of Muhamed are contained in the six books aforesaid, so that the word of God (which in their opinion is the Alcoran) is made voyd by Muha­meds sayings, as is declared in the pre­ceeding Chapter, and as shall further ap­pear in the eleventh Chapter.

In this manner was Muhamed's Sect restored, and for this, the Moores hold and esteem the said Caliph for a Saint; Nevertheless, I say that in most part of what these learned men gathered and collected in those six books, they have incerted severall contrarieties, and di­vers sayings and doings of Muhamed which contradict each other, and doe not agree one whit; Which hath caused the four opinions which the Moores have in their Law and retaine in their Sect, which were raised afterwards by four doctors, the first whereof was cal­led Melich, the second Assafihi the third Alambeli, and the fourth Abuhamfa; and yee must understand that the said diffe­rence in opinion is practised by the Moores in their washings which they [Page 59] use when they make their Zala or praier, and not onely in making of their Zala but also in their fasts, and in severall o­ther Ceremonies and customes, but es­pecially in those things which appertain to Judicature, so that each opinion in it self differs from the other three.

Of Melech's opinion are all the Moores of Medina, and of all Africk, and all the Moores which are and were in Spain; Of Assafihy's opinion are the Moores of Meka and the Country adjacent, all those of Arabia the Happy, and the Great, those of Baldeck and Damascus; Of Alambelii's opinion are the Moores of Armenia and Persia; and of Buhamfai's opinion are the Moores of Syria and A­lexandria, but in Grand-Cair all the four opinions are followed, I mean, that those Moores are divided into four par­ties or Sects. viz. one holds Melich's o­pinion, another Alssafihy's opinion, ano­ther is of the third opinion, and another of the fourth opinion, the which pro­ceeds from the great and innumerable multitude of people in that City; So [Page 60] that by reason of those six Books, and of those four opinions, Muhameds Sect hath alwaies been, and is still consufed, not agreeing together, especially in their sutes of Law or Judicature, Mariages, and Divorces; And yee must know that the sayings and deeds of Muhamed in the said Books, are reduced to four kinds or sorts, viz. to certain, and true, Defe­ctive, Abrupt, and Weak. Those words or works of Mahumed, which have the testimony of his Wife Axa, and the ten Disciples, when they say, that they saw Mahumed do or say such and such things, arecalled true & certain, and what is said of Mahumed, and is reported by his other Wives, without the testimony of Axa, or any of his disciples, is called Defe­ctive; and those works and words which have but the testimony of the learned and principall men which lived in Mu­hameds time, are called abrupt, that is, that they came not to the knowledge of any disciple, nor of the said Axa; and the fourth kind of words and works are those which proceed from good Do­ctors, [Page 61] after Muhamed gave out that hee was sick and infirm; In Arabick they are called Caheh, Dahif, Mancof, Za­quini. All which I prove by what a Doctor sayes, who made the Book of Flowers, which was collected out of the said six Books; For he sayes in his Pre­face, that all the Contents in his Book of Flowers were drawn from the cer­tain and true sayings of Muhamed, and all that is written in another Book, which another Doctor collected, he sayes is of the certain defective, cut-off or abrupt, and sick; The words in Arabick are these, O quuille me, &c.

These six Books of the Suné treat of all that Muhamed spake and did, and commanded to be done, as will appear by the Contents of the following Chap­ters, in which said six Books there are as many Contradictions, fooleries, super­fluous, irrationall, and ungrounded things, as there be in the Alcoran; and the Moores say that the Alcoran is the word of God, which is incredible.

CHAP. IIII.

THe first argument is from what is said in the second Chapter of the fourth book, which is in Arabick Ogna Nofigha, &c. (i. e.) that at the end of the world a trumpet or horn shall sound, and the Angels in Heaven, and men on earth, shall fall down dead, and afterwards the said trumpet or horn shall sound again, and all aswell Angels as men shall rise again; wherein the Alchoran affirmeth that Angels are mortall, and that they must all dye and rise again, the which im­pugneth divine and humane Law, and is against all naturall reason; and that [Page 63] for severall causes; First, because An­gels are spirits, having no body, but spi­rit onely, and not having bodies they cannot dye, for death is nothing but the separation of the soul from the body, and in regard men are compos'd of body and soul, when the soul is separated from the body and departed, the body becomes a Caryon, and the soul goes whether God pleaseth, according to every mans deserts and works; and be­cause the body is composed of the four Elements, it corrupteth and turneth to earth; but the soul of man after it is crea­ted never dyes; how then can it be as the Alcoran says, that Angels dye, when humane souls dye not? The second cause is, because Adam's sin was the occasion of his death, by which sinning, all his posterity were condemned to dye, whence it follows, that if he had not sinned, neither he nor any of his po­sterity had been subject to death; Now tell me O Moore, what sins have the An­gels committed whereby they have de­served death as Adam, who incurred it [Page 64] by sin? The third cause or ground is a naturall reason which gives all men to know and understand that Angels dye not, neither can dye, which is this; Lu­cifer and all the Angels that sinned with him by their pride against God, were for this sin deprived of the glory of Heaven and Paradice, and were cast into the bottomless pit for ever, and were not condemned to dye because they were spirits; And if the devils by reason of their sins were not condemned to dye, how is it that the Alcoran sayes that An­gels shall dye? So from these three grounds we may conclude that Angels shall not dye, and that he that says that Angels dye, speaks not the truth, and in regard the Alcoran says that Angels dye, I say it is not of God, nor the word of God.

The second Argument is from what the Alcoran sayes in severall Chapters, and namely in the first Chapter of the first book, in the first Chapter of the second and fourth books, in which three Chapters he relates the Creation of the [Page 65] world, and the history of Adam, how he was created of earth by the hand and Workmanship of God, and how God inspired life into him; and further in the said Chapters, he says and affirms, that after Adam was created, God Com­manded the Angels to bow themselves down to the ground and worship Adam; and that they all did so, except Sathan who refused to doe it, and God asked him why hee would not worship him whom he had made with his own hands, and he says, that Sathan answered, that he was Created of a more excellent na­ture, viz. Of fire, and Adam of durt, then God cursed Sathan, and he and all those who had the like will as he, were cast into the bottomless pit and are cur­sed for ever; All this the Alcoran af­firms, saying that the cause of the fall of Sathan and the evill Angels was, because that they would not worship Adam; nor prostrate themselves before him; and the words in Arabick are thus, Ognaidcale, &c. And doe signifie that which we have related and declared a­bove: [Page 66] which is not onely an untruth, but also a great Heresy and Blasphemy; Now speak O Moore, and observe whe­ther this hath any sense or reason in it; for you must conceive that if such a thing were true it would have been written in the first of the five books of Moses, which is called the book of Ge­nesis or the Creation; wherein he sets down the Creation of the world, and how God created all Celestiall and Terrestriall things, but doth not men­tion any such imposture: and you must observe, that God would never com­mand that any should be worshipped but himself, so that the Alcoran sayes that which was never true, and which can never enter into the brains of a rea­sonable man; and therefore in conclu­sion I say, that the Alcoran hath not any reason or truth in it.

The third Argument is upon the first Chapter of the third Book, where hee sayes, that the Virgin Mary, the Mother of Jesus Christ, was the Sister of Aaron and Moses, and sayes in Arabick thus, [Page 67] Ogia Mariamu ya ohta Aron, (i. e.) O Mary, O Sister of Aaron. Observe, O Moore, the great error which the Alcho­ran committeth in this place, and how he takes one person for another, putting the Virgin Mary for the Sister of Moses and Aaron, who was called Mary the Prophetess, and there were above 1500. years between them. Now can we call a Scripture which erres in so much time, the Word or Scripture of God? And if it were, as some learned Moores say, that even as God would and Commanded that Sarah, Abraham's Wife should con­ceive her son Isaac, when she was alrea­dy ninety years old, and was forty years past the time of conception; So also God had preserved this Mary, the Sister of Aaron, that from her Jesus Christ our Saviour, the Messias should come. This reason is not good, because in the second Chapter of the first Book, he relates the conception of the Virgin Ma­ry, the Mother of Jesus Christ, and how she was offered in the Temple for the service of God, and that the Priests in [Page 68] those times cast lots which of them should have the tuition of her, and the said Chapter sayes, that the lot fell upon Zachary, and that he took charge of her; And in the same chapter sayes further, that this Mary had communication with the Angels, and talked with them, and that she was fed and nourished with ce­lestiall food, which ye may read thus in the Arabick, Ogna id calati, &c. and like­wise he sayes in Arabick, O quullenie da hale, &c. (i. e.) That the Angell said to Mary, O Mary, certainly God hath cho­sen, adorned, and exalted thee above the women of all generations; and sayes further, that one day Zachary went into Maries Oratory (he having the keyes) and there found her eating food which he had not given her, and he said, O Ma­ry! whence hadst thou this food, seeing I have the Keyes of the Oratory, and she answered him, that God sent it her. The Commentators of the Alcoran, say upon this place, that the food which Za­chary found Mary eating, was ripe fruits out of their season. This was the same [Page 69] Mary to whom the Angell Gabriel came, as appears in the same Chapter, which is called in Arabick, Sorathe alehamran, (i. e.) a Song of the generation of Joachim, the Father of the Virgin Ma­ry; I have set down this here for the greater demonstration and proof, that this Mary was she unto whom the An­gel Gabriel came with the salutation, saying; Hayle Mary full of grace, the Lord is with thee, and that conceived Jesus Christ of the Holy Ghost. This sa­lutation is in Arabick thus, Oya Marye­mujune, &c. Wherefore O Moore, I conclude, that this Mary was not the Si­ster of Aaron, for the Sister of Aaron was not in the time of Zacharias, the Father of St. John Baptist, as this Mary was; And Muhamed was deceived here by the name of Moses father, who in Arabick is called Hembram, by which name Joachim (our Ladye's father) is called in Arabick. And thus, O Moore, I tell thee, that the reason which the Moores give of Maries being Aarons Si­ster is invallid, seeing it is proved by the [Page 70] same Alcoran, that this Mary, the Mo­ther of Jesus Christ lived in the time of Zacharias, above 1500. years after the other Mary; So that wee must say, that Muhamed and the Alcoran take one per­son for another, and erre in so long time; A thing which is not sutable to a Prophet, nor to the Scripture of God; and therefore I say, that Muhamed was neither a Prophet, nor the Alcoran the Scripture of God; And hence it appears how the Cutlers made him erre, and put one thing for another in the Alcoran, and transpose the Histories of the Pro­phets out of due place, putting the first last, and the last first, as shall hereafter appear; so that it hapned to Muhamed with his Cutlers, as the Proverb sayes, When the blind leads the blind, they both fall into the ditch.

The fourth Argument is from what he sayes in the third Chapter of the third Book, the words in Arabick are, O qualacad, &c. (i. e.) That God sent the Alforcan (which is the same with the Alcoran) unto Moses and Aaron for a [Page 71] Light and admonition to the just; If the Moores say that Alforcan doth not signi­fie the Alcoran, I will prove the con­trary by the same Alcoran, which in the second Chapter of the first Book sayes, Onzele athorata y aliugile y nezele al­forcane haleique, (i. e.) God inspired the Thora, the Gospell, and the Alforcan into Muhamed; and the same is in the seventh Chapter of the third Book, in Arabick, Otabaraque, &c. (i. e.) blessed be he that caused the Alforcan to de­scend upon his servant Muhamed for to admonish the Nations; whence it ap­pears from the Alcoran it self, that Al­forcan imports as much as Alcoran, and therefore, O Moore, I conclude that Mu­hamed and the Alcoran erre likewise in this passage, in saying that God sent it to Moses, and wee need not wonder if Muhamed lay down this error, seeing he sayes further in the Suné, that David read all the Alcoran whilst they sadled his Mule; for hee that sayes the one may as well say the other, and he that makes one girdle, may make a hundred; And [Page 72] if thou, sayest, O Moore, that by the Al­coran is meant the Psalter of David, I say, and prove the contrary by the Al­coran it self, which in Arabick, sayes thus, O qualacad ateyne deude Zabora (i. e.) God sent and gave the Psalter to David, hee doth not say that he gave him the Alcoran: And the said Muha­med in the Suné sayes, that God sent the Thorah to Moses, the Gospel to Jesus Christ the Son of Mary, the Psalter to David, and the Alcoran to Muhamed; And so I tell thee that thou hast no o­ther answer than silence. And knowest thou not, O Moorish Alfa­qui, Chief Priest in the Maho­metan Religi­on. who canst say the Alcoran by rote, that it sayes in above 300 places, that God gave the five books to Moses, which he calls in Arabick, Athorata, and saies like­wise in above as many places, that God gave the Gospel to Jesus Christ, and the Azabor (i. e.) the Psalter to David, and in a thousand such places he doth not any where say that Alforcan signifies the A­thora, nor that the Psalter signifies the [Page 73] Alcoran, therefore consider this well, and thou wilt see and know the truth.

The fifth Argument is from what is said in the first Chapter of the first Book, concerning two Angels called Harod and Marod, who are hanged by the eye-lids in a Cave in the City of Babylon, and are there tormented untill the day of Judgement, the which he ex­presseth thus in Arabick, O guame unzile, &c. signifying what hapned to the two Angels called Harote and Marute in Ba­bylon. The gloss upon this text sayes, That God sent two Angels as Judges to the City of Babylon, to doe judgement in that City unto the people, and every night they ascended into heaven, and de­scended every morning, and sayes that one day a fair Lady came to them, and complained of her husband, and was so acceptable unto them, that they solicited her chastity; she told them that she was content to grant their desires, upon con­dition that they would teach her their Praier whereby they ascended into hea­ven; They through the great desire [Page 74] they had to enjoy her company, taught her the Praier, and when she had it per­fect, she presently repeated it, and ascen­ded to heaven; and the Gloss sayes, that when the Angels would have ascended again to heaven they could not, and by reason of the sin which they had com­mitted, they lost the grace of Praier, and remained on earth; then God de­nounced against them, that they should choose their punishment, whether they would suffer it in this world, or in the next, and they chose it in this world, and so for that sin they remain hanging by the eye-lids untill the day of Judge­ment. The text of the Alcoran sayes, that those two Angels taught the men of that place the art of Negromancy, and divers of the Moores say, that this wo­man was translated into the Star or light of the morning, (although it be not re­ceived for authentick, and approved of amongst the Moores;) All this aforesaid I prove by the Alcoran, by the gloss or Cōment on the Alcoran, and by the Suné. Now behold, O Moore, who art an A­strologer [Page 75] and a Philosopher, and consi­der this History in thy Alcoran, and thou wilt see whether there be any reason in it; Likewise behold thou Moore, who art a Divine according to the Moorish Divinitie, which is called in Arabick Tenbid, and thou wilt see whether it can be conceived by a Moorish Divine, that the Angels were ever Judges on earth, and whether they have ever known, or can know women; But thou maist say, that they had ground to search this wo­man. O Moorish Divine, dost thou not conceive, that such a thing doth not sa­vour of Divinitie, nor can a wise man believe it, especially a Divine; Like­wise tell me, O Moore, who daily readest the Alcoran, how can it consist with the Alcoran? Which sayd, that Angels are Spirits, which is in Arabick Roch; for if the Angels are Roch and Spirits, as the Alcoran makes 'em, then they are not Corporeall, as he sayes here, and in di­vers other places, and as shall hereafter further appear.

The sixth Argument is upon what is [Page 76] said in the ninth Chapter of the second book, and the nineteenth Chapter of the third book, and ni [...]the Chapter of Do­minion or Empire in the fourth book, where he sayes, that the Stars lye in the first Heaven, that God set them there for the beauty and Ornament of the World, and to the end that they should stone the devils; and that the said Stars are the keepers of Heaven, that the de­vils may not goe into it, and that God set them there for this purpose; for ye must know, that when the devils ascend towards Heaven, immediatly the Stars goe and encounter them with fiery Darts, as it is in the nineteenth Chapter of the third book, the very words wher­of are in Arabick thus, O gualacad zeyn­ne, &c. (i. e.) That God set the Stars in the Heaven for the beautifying of the world, and as a guard against all the cur­sed devils, and that a Star with a brand or flame of fire doth interpose against the devill that would hear the secrets; and all this or little lesse all the Chap­ters above quoted doe alleage; And [Page 77] hereupon the Suné says, that the Stars are set in the first Heaven, bound with chains of gold, and that the greatest of them is as big as a great mountain, And the Suné says, that the devils climb up to Heaven and hear divine secrets, and then come down hither, and tell those secrets to divers men, their familiars. This Muhamed sayes in the book of Flowers, and that the Stars which guard Heaven, doe presently interpose and confront the devils with firebrands when they come, and the devils flee from them, and goe away with what secrets they have heard and reveale them to divine men. Now speak O Moore, who art a wise Astrologer, Divine, and Philosopher, whether this can enter in­to the brains of a man of any of these professions? tell me where is that Astro­loger who grants that the Stars are fixed and bound to the first Heaven with golden chains? hast thou not read the sayings of Philosophers, who affirme that the least Star is greater than all the Earth? and for what he says that all the [Page 78] Stars are in the first Heaven, knowst thou not that the Planets are in seven Heavens, each having his particular orbe? and knowest thou not that the Moon is in the first and nearest to us, Mercury in the second, Venus in the third, the Sun in the fourth, Mars in the fifth, Jupiter in the sixth, and Saturne in the seventh, highest of all; Now speak O Moore, what thinkest thou of this thy Scripture, which speaks so many absurdities; weigh and consider it well and thou wilt find that it was all dicta­ted by the aforesaid Cutlers, and not by God, nor sent by the Angell of God: The names of the Planets in Arabick are these.

• 1. Hilil, for the Moon.
• 2. Ymareh, Mercury.
• 3. Zahra, Venus.
• 4. Samei, The Sun.
• 5. Musteri, Mars.
• 6. Hotared, Jupiter.
• 7. Zohal, Saturne.

And all the Stars are in the eighth Heaven, in which are the twelve Signs, [Page 79] the first of which is called in Arabick.

• 1. Quabsi, for Aries.
• 2. Zanre, Taurus.
• 3. Toguemen, Gemini.
• 4. Zaraton, Cancer.
• 5. Aced, Leo.
• 6. Alhadra, Virgo.
• 7. Arinzen, Libra.
• 8. Alauce, Sagitarius.
• 9. Algidi, Capricornus.
• 10. Alhamle, Scorpio.
• 11. Adalu, Aquarius.
• 12. Alhot, Pisces.

I have wrote all this, because that thou O Moore, who art a good Astrologer, shouldst peruse thy books of Astrology, and what the Moores Astrologers have written, and see whether thou canst find what the Alcoran sayes, to corres­pond with their writings and meanings, and so thou shalt see that it is clean con­trary, and not Consonant to what they say and write of this matter.

The seventh Argument is upon what he sayes in the eighth Chapter of the fourth book, and in the Chapter of De­vils, [Page 80] where he sayes, that a Company of Devils, came one night to hear Muhamed and the Moores read the Alco­ran; and in these two Chapters hee sayes, that the Devils took such delight in the Alcoran, that they presently be­leived in Muhamed and became Moores: And the words of the Alcoran in the Chapter of Devils are thus, O coluhia, &c. (i. e.) O Muhamed, tell the Moores, that a Company of Devils heard the Alcoran, and said one to another that they had heard the wonderfull Alcoran read, and that they beleived it, and were not miscriants against their Creatour; And the words of the eighth Chapter run thus in Arabick, O guaid Zarafna, &c. (i. e.) And when God sent thee a Company of Devils that they might hear the Alcoran, when they heard it read, they bad each other be silent, and after they had heard it read, they all went and admonished their people, say­ing, O our people! know ye, that wee have heard a book read which is inspi­red [Page 81] since Moses, which book shews the right way of Truth, wherefore come yee and obey the Prophet, and beleive in him, and God will pardon your sins, and deliver you from cruell torments, and whosoever will not obey the Pro­phet and beleive in him, shall not dwell long on earth, and shall have great tor­ments; All this is in the Arabick ver­batim as in our tongue, and ye may read it in the Alcoran in the two fore quoted Chapters: Which is not onely against reason, and against divine and humane Law, but is also a great heresy and a hor­rid blasphemy, being against God, An­gels, and men, against all Scripture, and the very Alcoran it self: For tell me O Moore, who daily readest the Alcoran, doth it not direct thee to apply unto God for defence against evill and cur­sed Devils? and Commandeth thee, that when ever thou takest in hand to read the Alcoran, thou must say in Ara­bick O ahudu billehi mine Saytani ragini, (i. e.) Preserve me O God from the wicked and cursed Devill? In divers [Page 82] places the Alcoran sayes, that ye must resist the Devill, because he is the ma­nifest enemy of men, and yet here the Alcoran sayes, that they are become the friends of men, God, Muhamed, and the Angels: Doest thou not conceive that this contradicts the Commandement of God, who cursed the Devill, and for e­ver deprived him of his favour; and when he sayes that God pardoned their sins who became Moores, he contra­dicteth and opposeth the very Angels; For all the good Angels fought against the evill Angels, and vanquished them and drove them out of Paradice, and they fell from their seats for ever; and yet the Alcoran sayes that the Devils must goe into Paradise, and be perta­kers of glory with the Angels, and re­turn to their first Stations; Doth it not appear unto thee, O Moore, to be in­justice in God, that the Devils whom he hath for ever rejected should return a­gain into his glory? Behold O Moore and consider this grosse error which Muhamed hath inserted in his Alchoran, [Page 83] and thou wilt perceive that it is not the word of God, nor a Law given by him.

The eight Argument is from the eight Chapter of the fifth book, and the Chap­ter of Decoquer at in the fourth book, where he sayes, that brutish and irrati­onall creatures shall rise again at the day of Judgement, and that God shall judge between them; this Muhamed sayes in the Suné; The words of the Alcoran are thus in Arabick Oguame mindelbetin, &c. (i. e.) that all the beasts of the earth, and all the foules of the ayre shall rise a­gain in the day of Judgement; And in the Suné he sayes, that God shall so doe justice betwixt the creatures, that the beast, that hath been gored with ahorne, shall have satisfaction from the beast that gored it; Likewise he sayes in the Sunê, that all the sheepe which the Moores kill in their feasts or Passeovers, shall rise at the day of judgement, and pray for the Moores who caused them to bee slain; And sayes further, that when the Angell St. Michael shall weigh the good [Page 84] and bad works of men, these sheep shall come and lye in the ballance of their good works, so that the good works of such a man shall weigh more than his e­vill works; And for this reason the Moores kill many sheep in their feast or passeover, although they are not bound to kill above one. Now tell mee O Moore who art endowed with reason and dis­cretion, what thinkest thou of this afore­said, is it not an unreasonable thing and Contrary to all divine and humane Lawes, yea against the very Alcoran it self? because in the second Chapter of the second book of the Alcoran, he sayes these words in Arabick, Oinne Sarra, &c. (i. e.) that the worst beasts before God are those which are deafe and dumb, which understand nothing; as if he should say, that bruite beasts are deaf without understanding, and dumb without rea­son and judgement; And in regard they are without reason and judgement, there­fore they are not lyable to punishment in this world for any hurt they doe; for these beasts daily kill other beasts, and [Page 85] divers men, but a beast is not to suffer for the death of another beast, nor for the death of a man; as wee often see a bull bayted kill two or three men, without being punished for it, because that (as the Alcoran sayes,) they are deaf without understanding, and dumb without rea­son and judgement. How is it then, that the Alcoran sayes here, that beasts shall rise to judgement? If wee say that beasts shall rise to judgement at the last day, wee must also say that those beasts which have done good works shall be rewarded and goe into Paradise, and those which shall have done evill works shall be punished in hell; the which Mu­hamed sayes and affirmes in the Suné, though the Alcoran say it not; And in the Suné Muhamed sayes, that the sheep which the Moores kill at their Easter shall goe into Paradise. He likewise sayes that the Ram which Abraham Sacrificed instead of his son Isaack was fed forty years in Paradise; the which the Moorish Alfaquy's also say in their sermon at the feast of the Adabeyes; The words in [Page 86] Arabick run thus O faatehu, &c. (i. e.) that the Angell Gabriel brought a black ram to Abraham which had fed forty years in Paradise. Furthermore Muha­med in the Suné speaking to the Moores concerning his transportation to heaven, sayes, that Alborac would not suffer Mu­hamed to bestryde him, except Muha­med would promise him to let him goe into Paradise; the Suné sayes, that Mu­hamed then promised Alborac that he should be the first beast that should goe into Paradise; whence it appeares O Moore, according to what the Suné affirmes, that beasts shall goe into Para­dise, the which is contrary to truth and against reason; One thing I will say O Moore in this place concerning the Ram which Abraham Sacrificed, which was fed and pastured forty years in Paradise, viz that thou shouldest give me an Arith­meticall account how many thousand Trickles did that Ram cast in Paradise during those forty years, the which you may find by the rule of multiplication; What thinkest thou now O Moore of [Page 87] such and so great a foolery, and a thing so worthy of laughter? In breife all that the Moores beleeve and hold is corpo­reall and terrene, and not spirituall; as­well in respect of this mundane life and conversation, as in respect of the glory which wee are to have in the world to come; And in Muhamed's Law or Re­ligion it is not sufficient to say, that men eat and drink in Paradise, but he comes to the impudence as to say that bruit beasts goe, eat and drink in Paradise; and so I conclude, that the Law, the Pro­phet, and Scripture, which treateth and speaketh of such things, is not the Law, nor the Prophet, much lesse the scripture of God; for all the premises doe im­pugne, Truth, Reason, Philosophy, Lo­gick, Astrology, and chiefly Theology, but not that Divinity of the Moores which speaks not of spirituall things, but of Corporeall and Terrene.

CHAP. V.

IMprimis, That history, which the ninth Chapter of the third book re­lates of King Salomon, of which sto­ry there is no mention in all the Bible, and in Arabick it is thus Oguahosira, &c. (i. e.) That King Salomon arayed his Armies and Squadrons, aswell of men as of devills and birds, and that Salomon led his Armies unto the river of Pis­mires, then a Pismire cried out and said to the other Pismires, O ye Pismires, goe into your habitations and Salomon will not distroy you, neither shall ye perish by his Armies; and that Salomon woun­dred at the saying of this Pismire and praised God; The glosse sayes, that Sa­lomon heard the voyce of this Pismire a Leagues distance; The Story in Ara­bick [Page 89] proceeds, and sayes thus, Ofata faca­da, &c. That Salomon assembled the birds, and found that the Whoop was wanting, and out of her place, where­upon Salomon threatned the Whoop and said, that if she did not give account whe­ther she went, he would torture her and put her to death. The Arabick proceeds and saies, Ocalet inni, &c. (i. e.) that the Whoop answered Salomon and said, that she knew that which Salomon knew not, and said that shee had been in the coun­trey of Saba, where shee found the Queen of Saba, the Lady and Princesse of Saba; Then Salomon said to the Whoop, That he would see whether shee spake a truth or a lye, and Salomon sent a Letter to the Queen of Saba by the Whoop, threat­ning that if shee would not obediently come to him, he would come and ruin her countrey; The text of the Alcoran prosecuting this history sayes thus in Arabick, Ocale ayuquum, &c. (i. e.) That Salomon, knowing that the Queen of Sa­ba was on her way, would have her Royall palace brought thither before [Page 90] her, that shee might see his power; whereupon Salomon called two devills, and asked them, which of them could soonest bring the Queen of Sheba's Roy­all Palace thither before shee arived; One of the devills told him, that he would bring it in the twinckling of an eie; the other told him he would bring it be­fore he could stirr from his seat; so this devill brought the Palace in an instant. When the Queen of Sheba came to Sa­lomon, and found her Royall palace brought thither before her self was come, shee marvailed, and said that Sa­lomon's power was very great. I have inserted all this aforesaid into this Chap­ter, for two reasons; first, that all the Readers may know what fables and lies the Alcoran treateth of and relateth; secondly, to shew that Muhamed layes down nothing in the Alcoran but what the two Cutlers told him, and as they informed him; and for this cause the people of Mecca said that the Alcoran was nothing but old stories, and in divers places of the Alcoran it is said in Arabick [Page 91] Ocalu inhede ille azatero aleguelin, (i. e.) That the Alcoran was nothing but anci­ent stories.

What the Comment sayes upon the premises is most ridiculous, amongst o­ther things it sayes, that Salomon carried a bed with him three miles in length, and as much in breadth, all wrought of gold and silver, which bed was carried by Devils, the riches of the Curtains and Vallens of the said Bed was unexpressi­ble; And further, that the birds atten­ded this Bed in such an Order, that they flew touching each others wings, and served for a Canopie or shadow to Salo­mon, that the Sun might not scorch him, And that when the Whoop was gone to the sayd Country of Saba, her place was left open, through the which the Sun-beams shone and touched So­lomons face; Whereupon Salomon grew angry, and threatned the Whoope as is aforesaid, telling her that he would tor­ture her, and cut off her head.

Now speak, O Moore, what think you of this Story? Consider, that it hath no [Page 92] reason nor any semblance of truth in it, nor is it to any purpose, or necessary to mention or allege such a story, much lesse of such a man as Salomon, and which is not mentioned in all the Scrip­tures of the old and new Testaments. Observe likewise, O Moore, the threats and menaces which Salomon used to the Whoope, of torture and death, which thing and story is more like the tales and feigned stories which are used to little Children, than the sayings of a ho­ly Prophet, and a holy Scripture, which the Moores say the Alcoran is; So that I doe hence conclude, that the Scripture which handles such things, is not the Word of God, and the Prophet that speaks such fables, is not a Prophet of God. Likewise, O Moore, thou oughtest to consider, that if the things aforesayd were true, they would not have been for­gotten to have been put into the old Te­stament untill they were inserted in the Moores Alcoran, wherefore you may well conceive that this aforesaid neither is true, nor ever was.

[Page 93] Furthermore, in the fourteenth Chap­ter of the third Book, he brings in ano­ther story of Salomon, which is in Ara­bick thus; O same dellehum, &c. (i. e.) That Salomons death was not revealed to the Devils, but only by the worm that eat Salomon's staff, whereby Salo­mon sell down, and so the Devils per­ceived and knew that hee was dead, which till then they knew not; Which story is enlarged thus; That Sa­lomon had imprisoned severall Devils, and kept them tormented in Dungeons with chains and fetters of Iron, and when Salomon was like to dye, he com­manded that his body should be em­baulmed, and that they should cloath him, as though hee were alive, and set him in his royall Throne, to make the Devils believe that he was living; and what Salomon thus commanded, was done, and they put a staff into his hand, and fixt it in the ground, that hee might sit the stedier and surer in the Chair; and that a worm came out of the earth, and eat thorow the staff, and so [Page 94] Salomon fell down, whereby the De­vils knew that Salomon was dead, and so they came out of the pains and torments wherein he had put them. All which seems to be, and is, a greater fable and lye than the former, though they are both two great Impostures, and of little reason and judgement.

Now tell me, O Moore, whether the things aforesaid are Credible and wor­thy to be inserted into the Scriptures of God? to say that the Devils had not knowledge of Salomons death, when they daily saw Salomon in his Throne, and saw that he neither eat, drank, slept, rode on horse-back, administred ju­stice, nor did any thing which hee used to doe when hee was living; who can believe these things to be true? And if they were true, how comes it that they were not recorded amongst so many other things which are written of Salo­mon. So that, O Moore, you must believe that this was all composed and Contri­ved by the two Cutlers above mentio­ned, and not by God.

[Page 95] Likewise the Alcoran sayes in the 19th Chapter of the third Book, That God created a Tree in Hell, which tree (as the Comment saies) is as big as all Hell, and that the chief of the Devills is the fruit of this tree; which tree is called Saiara­tazacom; Of which fruit he sayes the damned shall eat, and shall drink boyling lead, and with such drink shall fill their bellies; The words are in Arabick, Oim sajaratazacom talhohaquaro ozosayatim. Of which tree the people of Mecca and Muhamed's Uncles made a scoff, & made verses on it, and upon occasion of this tree divers Moores fel away and returned to their former opinions, and hereupon this tree in another place of the Alcoran is called The cursed tree, viz. in the ele­venth Chapter of the second Book, which in Arabick sayes thus, O guassa jarate, &c. (i. e.) That Muhamed terrified or threatned the peeple of Mecca with the cursed tree; The Comment sayes that it was called accursed, because it was an occasion of the losse of divers Moores, who thereupon became advised, and re­turned [Page 96] to their former Sects.

The Alcoran speaks yet a greater fable than these, saying that God created the Heavens of Smoak, in Arabick it sayes thus, O cune aztegne, &c. (i. e.) that God sits in the Heavens being of smoak, and saith, &c.

In the Suné Muhamed sayes that God hath fixed the earth upon the point of an Oxes horn, and sayes that Earth­quakes proceed from this Oxe who bears the earth on the top of his horn.

Now tell me O Moore, who art an Astrologer, and hast read Ptolomy, and understandest the sphear and the Astro­labe, and also knowest how the earth is fixed, and remains firm, for the mo­tion of the Heavens, What thinkest thou of this Oxe who carrys the earth on his horn! for if the earth be fixed on this Oxes horn, on what doth this Oxe stand? Consider O Moore this great mistake and error, which is so ignorant and unreasonable as to affirm that the Heavens are created of smoak, and that the earth is fixed on an Oxes horn. [Page 97] Likewise O Moore I would have thee consider whether this Oxe be a bruit beast or an Angell; if thou sayest it is a beast, then you must consider that the Oxe must eat and drink and dye, and if the Oxe dyes then is the earth destroy­ed; But if thou sayest that this Oxe is an Angel, it must also dye, According to Mahomets opi­nion. seeing Angels dye, and so the earth will bee de­stroyed; And therefore I conclude that all this aforesaid is a meer vanity, and hath neither reason nor truth in it, but are as great fooleries as those of John de Lenzina; for it was never asserted by any Philosopher, Astrologer, Pro­phet, or Scripture, that the earth is founded or established on the horn of an Oxe or Cow.

Muhamed further sayes and relates another thing in the Suné, which a­mongst the Moores is held for an Article of their faith and Law, viz. When any deceased person is laid in the grave and buried, there come two black Angels to him who are called in Arabick, Mun­guir, [Page 98] and Guannequir; one of which Angels carryes an Iron Mace, and the other certain Iron hooks or Forks; and these Angels cause the dead person to rise on his knees, and the dead person doth put on his soul over his body, even as a man puts on a shirt; but so that here the Suné sayes not, that the dead shall rise again out of the grave, but onely that the body shall put on the soul; and after that the dead party hath put on his soul and is raised on his knees, these Angels begin to examine him, and aske him whether he believed in Mu­hamed and his Law, and whether hee did good works in this world, that is to say, whether he made his Zala and fasted his Ramadan, paid Tyths, and gave Alms; and if the dead render a good account of himself, then these two black Angels leave him; and there come two other Angels as white as Snow, and one of them sitteth at his head and the other at his feet, and thus these two Angels shall accōpany the dead person untill the day of Judgement; [Page 99] But if the dead party give an ill account of himself, then (sayes the Suné) the Angell that carrys the Mace shall strike him such a blow on the head as shall run him seaven fathome under ground, and the other shall presently fasten his hooks upon him, and drag him under the earth, and he that hath the Mace shall continually beat him with great blows, and he that hath the forks shall continually drag him untill the day of Judgement; All which the Moores hold for authentick and for an Article of their Faith; The words in Arabick say thus, O­gua anne Almu, &c. (i. e.) That the Moores are examined in their Sepulchers, whe­ther they have done good or evill works, and that God will confirm and accom­plish the answer of those that believe in him and in Muhamed, meaning, that they will answer well, and shall not have any torments: For which purpose and the Angels examination, the Moores make their Sepulchers spacious, leaving a void place where the dead lyeth, and covering the place with plancks that the [Page 100] earth may not fall on the dead party. Likewise they leave the cloaths where­in the dead is wound up, untyed at the head and feet, that the dead may put forth his head and feet, and raise him­self upon his knees when he is exami­ned. And also the Moores put about the dead body, certain names written with Safforn and Oringe-flower water, or wrap them in the winding sheet, to the end that the dead person may be delivered from the pains and torments of the grave and Sepulcher. Further­more the Moores have a praier, which they say every day after their Zala or morning praier; beseeching God to de­liver and preserve them from the tor­ments of the grave, which praier is in Arabick thus, O allahume negine, &c. (i. e.) Deliver me O Lord God from the inquisition of the two Angels, and from the torments of the grave, and from the evill life; Amen. All this I have here inserted that the Moores may not deny this Article, and that they may also see the vanity which they hold and [Page 101] believe in their Law, or Worship; For this is a very vain and ridiculous thing, and without any reason. Now speak O Moore, who art a man of good reason and judgement, how is it possible that such a saying as this can enter into thy head, and that thou shouldest believe so great a mockery and untruth? the which doth contradict the Alcoran and the Suné it self; For the Alcoran and the Suné in severall places doe say, that at the day of judgement every body shall receive its soul, and men shall rise with soul and body, for to give account to God at the last judgement; and every one with his body shall receive glory or punishment; Now then if this be true, how is it that the Suné says, that men receive glory or punishment in the grave? and how can it enter into the brains of a Divine, or of any man of knowledge, that the body should put on the soul like a shirt? And suppose it were true, and that the soul did cloath the body like a shirt, nevertheless this body is not a man that can be examined or [Page 102] tormented, neither is the soul of it self, Man, for Man cannot be so called but when he is living and composed of soul and body together: How then can the body answer without a soul, or the soul without a body? and how can the body when it is a Carkasse and lump of earth feel the Bastinado's or blows of a Mace? So that O Moore, and Wiseman (as thou thinkest thy self to be) thou hast no answer but silence, and to acknowledge that all this is vanity and the words of men ignorant and of small understan­ding.

I would also O Moore that thou shouldst tell me, how will the two white Angels accompany this dead body when it is full of worms, and when it is corrupted and stinketh horribly; and what blows can the black Angels give, if the body be all filth, Worms, and Earth? and yet the Suné sayes that they shall beat it thus untill the day of judgement : So that O Moore thou must believe that the words of the Suné carry no good reason with them, as neither doe the words of [Page 103] thy prophet Muhamed; And here I will conclude this fifth Chapter.

CHAP. VI.

THe first offence was upon the translation and vision which Mu­hamed had one night, and his ascension to heaven by a Ladder, and his riding upon Alborack, and for the things which he said he saw that night in hea­ven, as shall more at large appear in our eighth Chapter; for which the Moores took offence and rebelled against him.

The second offence was upon the altering of the Alkibla, viz. when Mu­hamed dwelt at Mecca and began his Sect, he commanded them to make their [Page 104] praiers and Zala towards the holy tem­ple of Jerusalem, (i. e.) that when they praied they should turn their faces to­wards the temple of Jerusalem, which command and practice continued a­mong the Moores 12 years; ten years at Mecca, and 2 years at Medina, which were two years after the banishment, (which Banishment of Muhamed is cal­led in Arabick Alhigera;) Now when Muhamed and the other Moores were in Medina, there were also divers Jewes, who told the Moores that Muhamed com­manded his followers to make their praiers towards the holy temple of Jeru­salem, towards which place the Jewes also made their praiers. Likewise the Jewes told them that Muhamed com­manded the Moores to fast the same Fast as the Jewes did, and so the Jewes told them that they Moores followed the cus­tome of the Jewes in their manner of fasting and of making their praiers to­wards the holy Temple of Jerusalem, which two commandements of fasting and praier are written in the first Chap­ter [Page 105] of the Alcoran; and upon occasion of the Jews talking in this manner, and their disputing with Muhamed and the Moores about their fasting and praier, Muhamed commanded the Moores that they should never observe the Jewish Fast more, but should fast in the month of Ramadan; The observation of which month of Ramadan was commanded in the second year of Muhamed's being at Medina, twelve years after he began his Law; and if the Moores are jgnorant that they fasted the Jewish Fast, I prove it by the first Chapter of the first book of the Alcoran, which in Arabick sayes thus, Oya aynhe, &c. (i. e.) O yee Moores, fast­ing is commanded unto you as it was commanded to the former; And the comment sayes, that those former were the Jews, and by vertue of this command the Moores observed the Jewish fast 12 years, and untill Muhamed commanded them not to observe it longer, but to fast in the month Ramadan, and this other command is in the same book and Chapter, and is in Arabick thus, Osabro [Page 104] [...] [Page 105] [...] [Page 106] ramadan alledi onzele fihi Alcoran, (i. e.) That thence forward they should fast in the month Ramadan, in which month the Alcoran was inspired; And moreover, the same year he commanded them to chang the Alkibla, upon the same Rea­son of the Jewes disputing, and that they should not pray any more towards the holy Temple of Jerusalem, but onely towards the Minster or temple of Mecca in Arab [...]a. It sayes in Arabick thus, Ofa­queli g [...]ageheque, &c. which signifies, O Muhamed, when thou praiest turn thy face towards the temple of Mecca, and ye Moores turn your faces directly to­wards that temple; wheresoever ye be ye must turn your faces towards the said temple of Mecca; so the Moores upon these commands, left off the Jewish fast, and began to fast in the month of Rama­dan, and left the temple of Jerusalem, and turned towards the Temple of Mecca.

And forasmuch as the aforesaid Idol was in the said Temple of Mecca, the Jewes again opposed the Moores, telling and shewing them how Muhamed made [Page 107] them return to Idolatry again, by com­manding them to pray towards the place where the Idoll was. Whereupon the Moores were offended at him, and ac­knowledged that it was a greater error, to leave the holy Temple of Jerusalem, and the holy house of Salomon, and to turn their faces and pray towards Mecca where the Idol was; towards which place all the Idolaters of the Countreys about Mecca turned their faces in honour to the said Idoll. And thus the Moores began to murmur against Muhamed, and sayd that it was not good to pray to the Idoll, and thereupon divers Moores be­came wary and circumspect, and turned to their former Sects and waies of wor­ship. And when Muhamed saw the great offence they took, he made the Verses aforesaid; and thereupon the Moores were silent, and were induced to make prayers towards the Temple of Mecca, saying that God was pleased with it, and had commanded it by the Alcoran; And this was the Moores second offence; And Muhamed and the Moores continued thus [Page 108] five years, making their prayers towards Mecca, whilst the aforesaid Idoll was in the temple of Mecca, untill Muhamed conquered Mecca, and destroyed the Idoll; and most part of the people of Mecca were slain by the sword, because they would not become Moores.

Now tell me, O Moore, what thinkest thou of these five years, during which, Muhamed and the Moores made their praiers towards the place where the I­doll was? Truly to me, and to any one that hath sence and discretion, it seems to be a root of Idolatrie, to turn ones face, and to pray towards the House and Tower where the Idoll was. Therefore consider, O Moore, and weigh all the premisses and what followes, and thou wilt find that from the beginning of Muhamed's Law, untill it was finished, it alwaies proceeded from bad to worse, was incongruous and offensive, full of divers confusions, scandalls, and vain fancies, which things give us to know, that it neither was, nor is the Law of God.

[Page 109] The third Offence hapned upon oc­casion of a very scandalous and villa­nous Act, and great oversight which Muhamed cōmitted, viz. When he sayd Mattins with the Moores, (which praier is called in Arabick, Zalatacobbe,) and was reading a Chapter of the Alcoran, being the 15th Chapter of the fourth book, which is called the Chapter of the Starre (in which Chapter he mentions the said Idol called Alethe aluze, and another Idoll called Menete Azalicite, and after naming them, sayes, that they are Idolls and wicked Devils.) For Muhamed reading the said Chapter, and naming these two Idols, in stead of say­ing that they were most abominable and wicked Devills, sayd, that they were most high Gods, and that it was good to hope in them; And Muhamed not onely committed an Error in reading and saying these words, but also pro­strated himself on the ground, and di­vers Moores with him; but some of the Moores did not prostrate themselves, but told Mahumed that he had committed [Page 110] an error in reading so, and prostrating himself; And when Muhamed percei­ved his error, he answered them, saying, that the Devill made him mistake, and had taken away the good words of the Alcoran, and inserted the words which he had spoken, and that through the de­ceit of the Devill, hee had erred in rea­ding so, and in prostrating himself; The which divers of the Moores took notice of, and being offended with it, turned to their former sects and wayes of worship. Thus Muhamed was not free from temptations, though hee gave out that the Angel Gabriel took the black coar out of his heart; Wherefore, O Moore, you must acknowledge that that is not true which Muhamed saies in the first Chapter, That the Angell launced his breast, and took forth his heart, and cut out the black coar or filthy matter, to the end that he might not be tempted of the Devill at any time. For if that had been true, the Devill had not now tempted him, nor had made him say what he did, nor had he magnified the [Page 111] Idols, and prostrated himself to the ground to worship them; whereof di­vers took notice, as we said before. And when Muhamed knew that the people were offended, and that all the people of Mecca, and the Moores and Jewes mur­mured against him and his Moores, hee instituted a Verse which is written in the fourth Chapter of the third Book, which is in Arabick thus; Guame alcerne, &c. That God never sent any Prophet which was not tempted, and when hee read the words of God, the Devill would be busie and put some other words amongst them. Neverthelesse, (saies he) God commandeth to take a­way the evill, and confirm the good; and by this Verse Muhomed informed the Moores that that had befallen him from the Devill, even as the like had be­fallen other Prophets, and that God commanded that the evill words should be razed out of that Chapter, and good words should be put in, and that they should not marvell at this, much lesse be offended at it; and so upon this Verse [Page 112] the offence ceased, and the Moores were silent; This thing and offence is known but to few of the Alfaquie's and Do­ctors of their Law. And I tell it thee, O Moore, that thou mayest know it, if thou desirest the salvation of thy soul, and that thou mayest acknowledge the truth and follow it.

There was another thing also at which the Moores were offended, viz. when Muhamed took away his servant Zei­din's wife, whereof we made mention above, which act was very dishonest, villanous, and scandalous, especially in such a one as Muhamed, who thought himself a Prophet, and the most perfect messenger that ever came into the world; Muhamed having at that time nine wives, and his servant onely one, the which Muhamed took from him, and added to his other nine, and so his ser­vant Zeiden remained wifelesse.

And this act hapned in this manner; Muhamed knowing that his servant Zei­den had a fair wife, and she being Muha­med's kinswoman, one day Muhamed [Page 113] went to Zeidens house to visit her, and having seen her, told her, that when her husband Zeiden came home, shee should tell him that the Prophet Muha­med had been there, and had seen a good A Lobster or Crab, 'tis an Arabick Pro­verb, as we say, He found a dainty dish for his own Table. Crab for his doore; These very words are written in Arabick in the book Azar, and doe import that Zeiden had chosen a good and fair wife for him. When Zeiden came home, his wife re­lated unto him, how Muhamed had been there, and had said these words unto her, which she could not understand. But Zeiden presently told her the mea­ning of them, saying that she was the Crab, and the Door was a house, and signified the master of the house. At last Zeiden told his wife, that Muhamed would have spoken with him for no end but to command him to put away his wife, that he might have her. Now tell me, O Moore, what meant Muhamed by those words? and whether are they the words of a Prophet and holy man? and [Page 114] what was his intent? and what opinion had Zeiden of Muhamed, when he pre­sently conjectured and told his wife what Muhamed would doe? And when Zeiden went to Mahumed's house, and asked what his pleasure was, Mahumed answered him, that he must repudiate his wife, because hee would have her himself; and hereupon Zeiden went home, and related the whole matter to his wife, and after many tears and la­mentations on both sides, the married couple parted; and the very same day Muhamed married her. For which act the Moores were offended and murmu­red, saying, that it was not the act or deed of a Prophet, nor of a holy man. And although thereupon Muhamed was much ashamed, yet he quickly ran to his remedy, and made and composed cer­tain Verses of the Alcoran, and caused his Secretary to write them, and pre­sently gave them unto the Moores to read; the which Verses are in the 17th Chapter of the third Book, and run thus, Gua id teculo, &c. (i. e.) O Mu­hamed, [Page 115] when thou biddest thy servant Zeiden to take his wife again, thou sayest that with thy mouth, which thou mea­nest not in thy heart, and wouldest con­ceal that which God knows very well, (to wit, the love and affection which he bare to this woman,) and so God told him, that seeing her husband Zeiden had already had his share in her, God had commanded that Muhamed should marry her, and that none should be of­fended with the Prophet for the same. The Glossers say, that Muhamed for his greater justification, and for fear lest the Moores should be further offended, bade his servant Zeiden to take his wife again. The Comentators say, that God said to him, Muhamed through fear of men saies one thing with his lips, but concealeth in his heart the love hee bears to this woman. Wherefore I God command, and am content, that thou marry her, since her husband hath had his pleasure of her, and I God doe this, that thou mayest not be grieved. The text and glosses say all this Verbatim, which [Page 116] is the greatest cruelty, bawdery, and wickedness that two Pandars could plot together, and then to excuse himself from God, and make Verses, saying that God was pleased with him, and that God did it to content Muhamed, and to satisfie his desire, telling the Moores that God was pleased at it. All which is pro­ved by the Alcoran, which writes it as I sayd before, and by the book of Azar, which relates all this at large.

Now tell me, O Moore, in what Law or Commandment doe wee read that a Married man should love another mans wife, and should endeavour to take her from her husband? Nay, first tell me, how did Mahumed understand the tenth Commandement which God gave unto Moses in Mount Sinai? which sayes, Thou shalt not covet anothers wife, which Commandements Muhamed in his Law hath commanded to be obser­ved; And then tell mee thy thoughts upon this inordinate affection which Muhamed bore to Zeiden's wife, which inordinate affection God himself pub­lisheth [Page 117] in the Alcoran, which sayes that God knew the love and affection which Muhamed bore in his heart to this wo­man, though he concealed it, and for fear of men made shew otherwise; For thou mayest well know that he that doth such things is not, neither can bee a Prophet, nor a messenger of God, nor a Legislator or Law-giver.

CHAP. VII.

I Say and prove by the book of Azar that Muhamed maried fifteen wives, and had eleven wives to­gether, besides slaves, and of all his wives had but two Virgins, and had al­so four wives who profered themselves [Page 118] to him by vertue of the said speciall Law; And O Moore if thou dost not know that Muhamed had nine wives to­gether, I prove it by a book called Assamiel, which is the book of the good customes of Muhamed, where praising Muhamed, and speaking of his virill strength, it sayes, that in one hower Muhamed lay with all his wives which were eleaven; The words of the said book Assaniel are in Arabick Thus, O guamin, &c. (Which Text might well have been omitted, and better have been silent of such things than to publish them, for it is unseemly to make a vertue of vice, and to apply carnall and luxurious things to sanctity and good customes, and to say that God was pleased & serv­ed with such basenes as which we have already shewn, and shall further shew in this Chapter,) And I further prove it by the said book Azar, and by a book called Almazhedi, which say, That when Muhamed died, his nine wives were pre­sent, which nine wives continued wid­dowes [Page 119] and so died, by a speciall Law which Muhamed made for himself, as shall hereafter appear. And the four presented wives which Muhamed had, he got them by a particular and speciall Law, which he made for himself.

For ye must know that Muhamed made two Laws; one general Law for all the Moores and himself, and another Law for himself in particular; which Law he made in four Cases.

The first commanded that no Moore should take or marry any of his wives, whether repudiated or widdowes, by which Law his said nine wives remain­ed widdowes and never maried again.

The second speciall Law was for the profered wives, where he commandeth in the 17th. Chapter of the third book, that what wife soever would profer her self to the Prophet Muhamed, he might take her and bee married to her, without any Contract of marriage, and this was onely permitted to him and not to any other Moore.

The third speciall Law was, That [Page 120] whereas there was a generall Law and commandement in the 3. Chapter of the first book of the Alcoran, that every Moore might marry one, two, three, or four wives and no more, Muhamed ex­cepted himself, and had power to marry as many wives as he would, in the 17th. Chapter of the third book.

The fourth particular Law, was con­cerning equality amongst wives, which the Morish Laws require of every Moore that hath two, three, or four wives, as­well at board, goverment, as at bed, and if the husband doe otherwise, the wives which find themselves agreeved, may warn and summon him before the judge; Except Muhamed, who was not bound to observe this Law, neither did it extend to him, as yee may see in the 17th. Chapter of the third book, where Muhamed terrifying his wives, sayes, that they should be content with whatso­ever Muhamed would give them, and whensoever and with whichsoever of them he would please to bed, take his pleasure, and depart, and that they should [Page 121] be content with every thing, and should not take distast nor be gerived, but should take delight to doe his will, and rejoyce in all things; The words in Ara­bick say thus; Turgimen te seu min, &c. (i. e.) O Muhamed, thou shalt love which of thy wives thou wilt, and shalt dismiss to turn away which thou pleasest, with such condition that they shall be content with all things, and shall be quiet, and not sorrowfull at all for thy doings; The Moores read all this text, but un­derstand it not, for did they understand it, they would not continue Moores and Musselmen.

Now speak O Moore, thou reader of the Alcoran, how often hast thou read this and delighted thy self with the sweet sound of the words, and hast not thought or conceived what the words mean, therefore hence forth observe and read, and consider what thou readest, and thou wilt find many things without reason and justice; And thus you must under­stand that this fourth speciall Law, and the Verses aforesaid were made, by rea­son [Page 122] of certain Gentlewomen Muhameds repudiated Wives, who were not so well governed as the rest, but com­plained to Muhamed, entreating him to regard God and his Conscience, and to make them equall to his other Wives, and seeing they also were his Wives, that they might not be neglected: unto whom he answered with the verses a­bove, saying, That God would have it so, and that for his part he was not to follow the Moores in the matter of e­quality; And they having understood and heard the verses; and that God had sent them to him because of them, they were content to take all things patient­ly: But nevertheless they all said, that God loved Muhamed exceedingly, see­ing hee alwaies sent him Verses and Chapters for every purpose, and accor­ding to his own desires.

And this appears to be true, by ano­ther most shamefull and scandalous Act which Muhamed did, upon which he composed almost a whole Chapter for to satisfy his desires and to repair [Page 123] his honour, giving out that God sent this Chapter to him and the Moores, for to give them a new generall Law; which Law much pleased the Moores then li­ving, those which followed, and those now living, as will here under appear.

For yee must know, that a certain King of the Jacobites called Baheira presented to Muhamed a very beautifull maiden, being a Jewesse, called Ma­rine, of 15. years of age, with whom Muhamed fell in love and sought op­portunity to lye with her, which at last he did; with this Lasse was Muhamed taken and surprised by two of his wives whom he best loved, and were the most noble and principall of them all; wher­of the one was called Axa the daughter of Ubequar, and the other was called Hafeza the daughter of Homar; And being thus by them surprized with the said young girle, they reproved Muha­med, telling him that he had done a thing unworthy a Prophet or a married man, and had committed Adultery a­gainst all his Wives, whereupon Mu­hamed [Page 124] sought reconciliation, and told them, that if they would keep it secret, he would swear to them by God, never to doe the like with the said Marine a­gain, and so they were perswaded to keep the thing secret; but nevertheless (like discreet Women) they told him, that if he came again to the said Marine, it should be lawfull for them to repu­diate him, and be divorced from him; So that what Muhamed had done, did hereupon remain secret certain dayes; but nevertheless the affection and love which Muhamed bore to this young Lasse, and the jealousy and diligence of his two wives was so great, that at last they took him again with the young Wench, and hereupon being much en­raged, they went to their Fathers hou­ses as repudiated Wives; upon which occasion the secret was published, and Muhamed disgraced, and the people be­ing much offended, murmured and spake a thousand blasphemies, whereupon Mu­hamed was much cast down & confoun­ded, aswell for the disgrace and divul­ging [Page 125] of the secret, as for his two Wives, who were the most dearly valued and noblest that he had; and for these rea­sons Muhamed was quite dasht out of countenance, but being a very subtile and crafty man, he had presently recourse to the remedy of the Alcoran, unto which he composed a Chapter, and made a new Law for all the Moores, that they might lye with their slaves with as much freedom as with their Wives, notwith­standing that their Wives were angry and repined at it, as his Wives had done; the which Law he put in the beginning of the Chapter, thereby to gain the fa­vour of all the Moores; and in the said Chapter is set down how Muhamed was excused, and did not sin, and that his Wives ought not to publish any thing which he did in secret, and that God warned his Wives to return to him; and thus Muhamed cleared him­self and repayred his credit, and got his two Wives again, who were thereupon satisfied and became conformable, and returned very penitent to Muhamed. [Page 126] And so Muhamed lay with his slave the young Girl by authority of the Law which he inserted in the said Chapter; Whereupon all his Wives said, that he did whatsoever he pleased, like God, and that God sent him Chapters and verses purposely to satisfy his will. The Chap­ter which Muhamed made and compo­sed upon the aforesaid occasion, is cal­led the Chapter of Prohibition in the fourth book, and sayes in Arabick thus, Oya ayue, &c. Which signifies: O Prophet, because that to content thy Wives thou wilt prohibit what is law­full for thee, therefore know, that God permitteth you Moores, freedom to lye with your slaves, which was not per­mitted from the beginning; And so the Chapter proceeds, and sayes, thus And when the Prophet committeth a secret to any of his Wives which they publish, if yee Wives will repent before God, good will betide you, but if yee will remain repudiated from Muhamed, his Crea­tor will give him other Wives, Moores, believers, devout Virgins and Widows. [Page 127] All this the said Chapter contains verba­tim. So that when Muhamed had caused the Chapter to be written by his Secre­tary in a table-book or scrowl, he made him to read it to the Moores, and when the Moores heard it and read it, they were much pleased with such a Law, where­by they might lye with their slaves; and upon the giving of this Law and Cap­ter they were reconciled to him, and fa­voured him so much that they all went and exclaimed against his Wives, and told them that God threatned them if they would not return to him; Inso­much that their Parents went to Muha­med to entreate him to receive them a­gain, because they desired no man but himself; And so with this Law and Chapter all things were in peace.

Now speak, O Moore, and consider that Muhamed is not blameless in his actions although the said Chapter doe much favour him; For although in this Chap­ter he permits the Moores to lye with their slaves, yet it doth not follow but that Muhamed committed Adultery, [Page 128] Because the Chapter was published, and the Law given to the Moores after Muha­med had known the slave, and had been twice taken with her; And besides that Chapter doth not acquit Muhamed from the guilt of perjury; because he sware and engaged his faith to his Wives, that he would never touch the said young Wench again; So that although the Chapter doe favour Muhamed, and the Moores were pleased with the Chap­ter, and the loose liberty which they got thereby, nevertheless, O Moore, thou must confess, that Muhamed is guilty of such things as doe not become a holy man, much less a person so high and excellent as ye make Muhamed, yea the most holy, most perfect, and most choice creature that God ever created, as he calls himself, and as ye say in Ara­bick, O Muhamed hayri halquilleh (i. e.) That Muhamed is the most chosen man of God; and if you give him so high a title, and he himself assumes it, and is so called, it had been very reasonable and just, that he should have been the [Page 129] chastest, honestest, and truest man in the world; for a mans conditions should agree with the title and dignity of the man. Finally, O Moore, I desire thee to observe and consider hitherto, what works and actions the Alcoran and the Suné are full of, and compare them with the works and deeds which the Evan­gelists of Jesus Christ our Saviour hold forth, and thou shalt see, how the deeds and works of our Saviour agree with his dignity and his holy names, who is called in the Alcoran, Hice Almaceh que­limetu allah guaroh allah (i. e.) Jesus the Christ, the word of God, and the spi­rit of God; of which three names no man in the world but he was ever wor­thy, being divine names; and such as were the names and the dignity of Jesus Christ, such were his life, his words, his works, and his Counsels. And likewise thou wilt find the Evangelists so full of such great and manifest miracles, and pious works which Jesus Christ did in his life, and of so good and holy Do­ctrine which his Disciples taught after [Page 130] him, that there cannot possibly be bet­ter; And O Moore, by making this com­parison, thou wilt see what difference there is between Muhamed and our Re­deemer Jesus Christ, and the Scriptures of either, and so thou wilt come to know the truth.

CHAP. VIII.

THe Alcoran in the eleventh Chapter of the second Book sayes in Arabick, Ozubhene, &c. (i. e.) Praysed be he that caused his ser­vant to be transported from the Temple of Mecca unto the blessed Temple of Jerusalem. The gloss upon this text sayes, that Muhamed one day being at [Page 131] Almedina, he arose from his bed to say Mattins (which the Moores call Zalata kobbe) in the Moske or house of Praier. The book Azar above mentioned saies, that after Muhamed had praied the usuall Prayer, he turned his face to the people there present, and began to speak, and told them, that he being that night in bed in Axa's chamber, (whom he most entirely loved of all his eleven wives) about midnight he awaked, by reason of the great knocking which was at the gate, and arose and opened the gate of the Gallery, and there he found the An­gel Gabriel with seven pair of wings, whiter than snow, and clearer than Christall, who had a beast with him as white as milk, which beast was bigger than an Asse, and less than a Mule, and was called Alborack. The said book Azar reporteth that Muha­med said, that the Angel Gabriel em­braced him, and saluting him, said to him, O Muhamed, God sendeth thee much greeting, and commandeth thee to come along with me this night, for to [Page 132] see divers secrets which the sons of men never saw, and Muhamed answered him, that he was glad of that, and was very willing to goe; whereunto the Angell replyed, O Muhamed, then get up upon Alborack, but Alborack turned aside, and would not let Muhamed get up on him; and the Angell sayd to Alborack, why turnest thou aside, and wilt not let Mu­hamed ride upon thee? know thou, That never better man than Muhamed hath ever rode upon thee, nor ever shall? Alborack answered, I will never yeeld that Muhamed get upon me, unless he first promise me that I shall goe into Pa­radise; Then Muhamed sayd, O Albo­rack, I promise thee, that thou shalt be the first beast that shall enter into Para­dise; And no sooner had Muhamed sayd these words, but Alborack presently consented, and Muhamed got upon him. And the Angell led Alborack by the reynes of his Bridle, and so they travel­led till they came to the holy Temple of Jerusalem. And the sayd book Azar sayes, that as Muhamed was riding on [Page 133] his way, he heard the voyce of a wo­man, who cryed after him, O Muhamed! Muhamed! And the Angell sayd to him, O Muhamed, doe not answer this wo­man; and going farther, another wo­man began to cry after him, and called, O Muhamed! Muhamed! And the An­gell Gabriel again admonished him not to answer her: and as they went farther on, Muhamed entreated the Angell to tell him who those women were, and Gabriel told him, that the first was she that published the Law of the Jewes, and if he had answered her, all the Moores would have turned Jewes; and the other he said was she that published the Law of the Christians, and that if he had answered her, all the Moores would have become Christians. The sayd book Azar further reports, that Muhamed sayd, that when he was arived at the Temple of Jerusalem, and was come neer to the gate of the Temple, he alighted off from Alborack, and Ga­briel and Muhamed went together to the Temple, and as they went they met [Page 134] all the Prophets and Messengers who were also purposely come thither, and they all came forth of the Temple, and received Muhamed, and greeted him, saying thus in Arabick, O Marhaben bi­razuli azadih guanabyi alquerin, (i. e.) Rejoyce thou true Messenger and Ho­nourable Prophet; And then they all carried him in procession with great ho­nour unto the great Chappell which is called in Arabick, Mihrab, and reque­sted him to make a Zala, or Praier for them all; And thereupon Muhamed went into the Mihrab or Chappell, and made the Zala with all the Prophets and Messengers, and they all made applica­tion to Muhamed, that he would remem­ber them when hee should speak with God, and so they all departed, and Mu­hamed and the Angell Gabriel were left there alone. Then they two went out of the gate of the Temple, & there found a ladder which reached from earth to hea­ven, all made of the Light of God, and so they began to ascend the said Ladder, the Angell first, and Muhamed after him, [Page 135] holding by the Angell's hand, till they arived at the first heaven, which heaven Muhamed saies was made of pure silver, and there they saw the Stars hanging on this first heaven with chains of gold, and the biggest of them was as big as the mountain Noho (which is a Mountain neer to Almedina;) And the Angell Gabriel knocked at heaven gate, and the Porter asked, who art thou? And he answered, I am the Angell Gabriel and Muhamed the Prophet and friend of God is with me; and as soon as the Porter heard Muhamed's name, hee opened the gate of the first heaven, and they went in and found an ancient hoary-headed man, which was Adam; And Adam came and embraced Muhamed, and thanked God that he had given him such a son, and recommended himself to Muhamed; And passing farther, they saw a great multitude of Angells in this first hea­ven of divers shapes and figures, viz. of men, oxen, horses, flying birds and cocks, and amongst the Cocks, he sayes there was one whose feet stood on the [Page 136] first heaven, and his head reached to the second. Muhamed asked the Angell what it was, and why the Angels had so many formes and shapes, and what their figures signified; Unto whom the An­gell answered and said, that all these Angells prayed to God for the Inhabi­tants and dwellers on the earth, viz. the Angels which had the forms of men, praied for men; they which had the formes and shape of Oxen, prayed for Oxen, and so of the rest, and they which had the form of Cocks, praied and me­diated for the Cocks. Then said Muha­med, Now tell me, what means that great Cock; the Angell answered, When this Cock croweth, all the Cocks here of his shape crow presently, and when the Cocks on earth hear the Cocks of heaven crow, then they crow also; and whilst Muhamed stood wondring at it, this great Cock began to crow, and all the Cocks in heaven crowed with him, and presently afterwards all the Cocks on earth crowed also. The said book sayes, That from this place they ascen­ded [Page 137] to the second heaven, which was made of beaten gold, and knockt at the gate, and the Porter asking who was there, the Angell Gabriel answered, it is I, and Muhamed the friend of God is here with me, and as soon as he had na­med Muhamed, presently the gates of that heaven opened of themselves, and they went in and saw upon all the gates of that heaven the name of God writ­ten together with the name of Muhamed, which is in Arabick thus; Ole ilehe ille allah Muhemed razolo allah, (i. e.) This God is the onely God, and Muhamed is the Messenger of God; It sayes that en­tring in at the gate of this second hea­ven, they found Noah, a very old gray­headed man, Muhamed embraced him, and Noah was very glad to see Muhamed, and to speak with him, and Noah made application to him, and entreated him to remember him when he came to God. Hee sayes, that in this second heaven, they found a great multitude of Angels, half as many more as were in the first heaven, and of very wonderfull and [Page 138] great shapes, amongst which was one Angell who stood on the second hea­ven, and his head reached to the third, and one of his hands to the East, and the other unto the West end of heaven, and many other wonderfull things they saw here.

And from this heaven they ascended to the third heaven, which was made of a pretious Stone, and there they met with Abraham, being an old hoary man, and the Angels in this heaven were far more in number than those of the two other heavens, and much greater, and amongst them they saw an Angell who from one eye to the other had the di­stance of 70000. dayes-journey; Which Angell held a book in his hand, and ne­ver did any thing else but look on the said book, and expunge what was there­in written, and write anew therein. Mu­hamed asked the Angell Gabriel who this Angell was, and what it was he read in that book, and what he wrote and ex­punged. The Angell answered and told him, that this Angell was called in A­rabick [Page 139] Malach almenti, (i. e.) The An­gell of the dead; And the book which he had in his hand was the book called in Arabick, Alhaunhe ahnafod, (i. e.) the preserved book, wherein are the names of all men that are born, and the Angell noteth and calculateth the years and dayes that every one must live, and when any mans dayes are expired, hee expunges such a mans name, and pre­sently the man dies on earth. Likewise he writes down the names of all men that are born, and the dayes of their life, and how long they shall live, so that this Angell hath no other office, but to put in and expunge out of this book. He sayes that from thence they went to the fourth heaven, which was made of a very pure Emerauld, in which heaven they found Joseph the son of Jacob, who greeted Muhamed, and made great application to him, and there they saw many more Angels than were in the other heavens, and of far greater bodyes; amongst which there was one great Angell which made great lamentation, Muhamed as­ked [Page 140] the Angell Gabriel wherefore this Angell lamented so; and Gabriel answe­red him, that that angell lamented the sins of men, and those which went to hell.

From thence they went to the fifth heaven, which was made of a Diamond, where Moses was, who made application to Muhamed, and in this heaven were as many Angels as in the other, but farre greater; And so they ascended to the sixth heaven, where was John Baptist, who saluted Muhamed, and in this hea­ven, they saw a multitude of Angells far greater than any of the former, and this heaven was made of a Carbuncle.

In the seventh heaven they met with Jesus Christ, unto whom Muhamed made application, and this heaven was made of the Light of God, and here they saw many more Angels than in the other six heavens, and far greater, a­mongst which was one that had seven­tie thousand heads, and every head had seven hundred thousand tongues, and each of these tongues had seven hundred [Page] thousand voyces, with all which voyces or languages they praised God day and night. Likewise amongst these Angels were divers which alwayes watched without ever shutting their eies, others alwayes bowed their heads without ever erecting themselves, others lay alwayes prostrate and never arose, and others praised God with such loud voyces that they put their fingers into their ears, lest they should become deaf with the noise of their voyces; In this seventh heaven the Angell Gabriel took his leave of Muhamed, and told him that he might not goe further, and that now God would guide him himself.

Muhamed saies, that he began to as­cend certain sublimities and hights, and through so much rain and snow, that hee became so wearied and tyred, that hee could goe no farther, and at that instant Muhamed heard a voyce, saying in Ara­bick thus, Oya Muhamed, anden guali­rabach cellem. (i. e.) O Muhamed, ap­proach and salute thy Creator. Where­upon Muhamed drew neer to the voyce, [Page] and saw so great a light, that it troubled his sight; He sayes, that God had on his glorious face seventy thousand vayles of Devine light, and the Text of the Alcoran in the third book sayes, that Muhamed approached God within two bowe-shots, or little lesse; In Ara­bick it is thus, O zumen, &c. (i. e.) That Muhamed approached God within little less than two shots of a Cross-bow; Muhamed sayes further, that so great a light proceeded from the vayles which God had on his face, that hee could not behold the visage of God; Neverthe­less Muhamed sayes that God interpos'd his hand for a shadow unto Muhamed, but he could not endure it, by reason of the great cold which proceeded from it. He saies, that in this place God spake to him, and gave him divers Commande­ments of the Law, and told him many secrets; and yee must know, that if I should write all the things which Muhamed sayes hee saw that night, a ream of paper would not contain them. Muhamed sayd, (as the book Azar re­porteth [Page 143] that this night God granted five things unto him, which were never giv­en to any Man before nor since.

The first was, that he should be the chiefest and most elect creature that God ever created either in heaven or on earth, which the Arabick calls Hayriall quil­leh.

The second was, That he should be the most excellent and most Honourable. Lord of all the sons of Adam at the day of judgement, the Arabick says thus, leydo qualidiademe y aume alquima.

The third was. That he should be the generall Redeemer, which in Arabick is said Safey Mustafa, and for this cause Muhamed is by another name called Al­mebi (i. e.) he that takes away sins.

The fourth was, That he should un­derstand all languages, In Arabick it is exprest thus, Ohtito jagua ni ih alque­lin.

The fifth and last was, that spoyles of warre and battaills should belong to him only, which is in Arabick, Ohillet, &c. Muhamed saies that God gave him all [Page 144] these things that night, whereat divers Moores were offended, and said that it was all fictions and lies, & that he never went up to heaven nor spake with God; And to the end that the Moores should beleeve all that he said, he made certaine verses in the Chapter of the stars in the fourth book, which in Arabick run thus; O­guaneginni &c. which in Prose are, That God swears by the Starrs, that he will not suffer your freind to be tempted, nor to speak untruth, nor to speak vainly, and that it was all a true revelation which Almighty God had shewn unto him, and that he had approached God within two bow-shots or thereabouts, And that God had revealed to his servant Muha­med what was revealed to him, and that Muhamed's heart lied not, and that Muha­med that night saw the great wonders of God, and that God shewed him a very high throne in the divine Empire, where is the Paradise of God. All this Inter­pretation is drawn Verbatim from the Arabick in the Chapter aforesaid, So that when the Moores read these verses [Page 145] they beleeved, and held it for a great Miracle, though divers of them were offended and returned to their former Sects.

In the eleventh Chapter of the second book he sayes, Oguama, &c. That God put this Vision for a great offence to men, that is, in respect of their dammage who were offended; the book of Azar sayes, that Muhamed took leave of his Creator, & turned back to goe down by the same way he went up, and returning to the seaventh heaven he told the An­gell Gabriel all that had passed between him and his Creator, And the Angell said to him, O Muhamed, God hath com­manded me that I should lead thee to see Paradise and the secrets there, and afterwards we will goe to Hell, and thou shalt see the secrets of Hell, and the peo­ple that are there, and how they are tormented of the devill; and hereupon they went first to Paradise, and saw it's riches, excellencies and beatitudes; and the chast Virgins and youths, and the rivers of water, of milk, of honey, and [Page 146] of wine, which are in Paradise; and the fountains, and their names, the Palaces, trees and gardens; All which you shall see described at large in the ensuing ninth Chapter, which is the Chapter of Paradise, from whence they went to hell, and saw that hell had seven gates, and saw an infinite of Devills of divers kinds and figures, some fetterd with chaines of fire, others with ginnes and boults; and divers men sitting at tables who had good meat set before them, and amongst the good food also much bad and un­wholesome, and they left the good food and eat the bad, whereupon Muhamed asked the Angell Gabriel what men those were, and he told him that they were the maried men of this world, who left their own good wives and went to other mens. And he sayes that they saw divers men who never did any thing else but drink boyling lead and fill their bellies with it, and afterwards their bellies opened and all that they had drank ran out, and then they drank again, and did thus perpetu­ally; And Muhamed asked the Angell [Page 147] what kind of men those were, and he answered that they were those who eat and devoured Orphants estates in this world; in brief he sayes he saw divers other things, which would be too long to rehearse. Now hearken. O Moore, and consider all that I shall say upon this visi­on of Muhamed, and give ear to three things which I shall tell thee, and give what answer to them thou canst, The first is a naturall reason, which cannot be un­derstood but by reason and good judge­ment, The second is a Philosophicall and Astrologicall reason, which cannot be understood but by Astrology and Philo­sophy, The third containes a humane and logicall reason, for humane and lo­gicall reason is that which separateth truth from falshood. Now for the first which is held forth by naturall reason, it is from what Muhamed in this vision sayes, that the Angell Gabriel brought him a beast called Alborac, on which Muhamed should have rid, but she would not yeald to it untill Muhamed had pro­mised that shee should be the first beast [Page 148] which should goe into Paradise; upon this, I ask thee O Moore, what rea­son is there, that a bruit beast should or can goe into Paradise? yea (as he says,) that this Alborac shall be the first beast that shall goe into Paradise, for it he be the first, it followes that there must be a second and a third; Now, how can it enter into the brains of a man endued with naturall reason to beleeve that bruit beasts shall goe into Paradise? besides, in the six books of the Suné Muhamed says, that the Ram which Abraham kil­led was fed forty years in Paradise, and says further, that the sheep which the Moores kill at their Easter shall goe into Paradise, so that O Moore, thou canst not avoyd nor contradict any thing of this above which affirmes that beasts en­ter and goe into Paradise, consider this therefore O Moore with thy naturall rea­son, and thou wilt see that it is ridiculous, an impudent lie, and utterly false.

Concerning which beast Alborac, I doe further aske thee, O Moore, who art an Alfaquy and a learned man, and who [Page 149] hast read all the Alcoran, and the commentaries thereon, viz. Buhatia, Buzamanim, Azamahxari, Acahali­bi and Mahuma Miquite, and who hast also read the six books of the Suné, and the Recele, Bulugis, Halil, and Almazhodi, and who hast likewise read seaven hundred volumnes which the Moores have in their Laws and Sect, if peradventure thou hast found any text, gloss, or paraphrase, which men­tion this Alborac, or from whence he came, or whether he went; whether he was from heaven or from earth, or of what race of beasts he was, or what became of him after that Muhamed came from Heaven to the gate of the Temple; and so thou wilt say that there is not, nor hath been any mention made of him in all the writings of the Moores, al­though he ought to have been had in remembrance; especially being a beast which had so much privilege as to be the first that should goe into Paradise; Now what wilt thou answer me, O Moore to this and to what I shall say further [Page 150] concerning this beast, which is, That the Moores say and believe, and find in the Alcoran and the Suné, that those which goe into Paradise are Mazhodin guerammum, bararat, (i. e.) That they are holy, blessed, honoured, and An­gelicall; So that if this Alborac be gone into Paradise, wee must say that he is blessed, honoured, and Angelicall; And thus, O Moore, thou hast no other an­swer to this first conclusion but silence.

For the second, I aske thee, O Moore, who art a Philosopher and an Astrolo­ger, where doth it appear to be true that the first Heaven is of Silver, the second of Gold, the third of a Pearl or a pre­cious stone, the fourth of an Emerauld, the fifth of a Diamond, the sixth of a Carbuncle, though he saies the the se­venth is of Light; knowest thou not, O Moore, that Gold, Silver, Pearl, and the other following stones are obscure bodies, which our sight cannot pene­trate, because they are opacous and not transparent, and knowest thou not that we see the Planet Mercury, which is [Page 151] Lodged in the second Heaven; and doe likewise see the Planet Venus which is in the third Heaven, and we see the Sun which gives light to all the world, and is in the fourth Heaven; wee see Mars in the fifth, Jupiter in the sixth, and Saturn in the seaventh Heaven? in brief, we also see the Stars which are in the eighth Heaven, which Planets wee often cannot see because of some little cloud which interposeth between them and our sight, and the Moon often Eclipseth and covereth the Suné, It is manifest that in the course of the Moon, at certain times in the year, she interpo­seth, Eclipseth, and hides the Sun from our eys, because the Moon is an obscure body, although the Sun and the Stars be light bodies, so that if the first Hea­ven, the second, the third, and the rest were metalline, as Muhamed sayes, how could we see the said Planets and Stars? and now, O Moore, what answer hast thou but silence.

And concerning the third, I intend it for the five things which Muhamed [Page 152] sayes God gave him that night, which he never gave before to any Prophet; Consider, O Moore, if they are not things which cannot be proved either by hu­man understanding or Logicall rea­son? for human and Logicall reason commandeth and teacheth that a man should say nothing but what can be proved. Now tell me, O Moore, how can it be proved that Muhamed was the most excellent creature that God ever created in Heaven or on Earth? Like­wise how can it be proved that he shall be Lord over all men at the day of judgement, or that he shall be the gene­rall Redeemer at the day of judgement? which things are hidden, and unknown to all the world, neither doth his own word give any proof; And therefore I say, That what cannot be proved by it self, nor by reason, should not be spo­ken, nor ought to be regarded. Muha­med should at least that night have de­sired of God some speciall sign, as he gave to Moses, to David, to Salomon, to Jesus Christ, and to the Apostles after [Page 153] them, which signs and miracles they wrought in the presence of the people; But Muhamed was very crafty & subtile to speak of things which the people nei­ther saw nor could see, and thus he sets down all the miracles which the Moores read of him, none of them were done in the presence of any Moore, but himself saies that he did such and such a thing, and that such a thing befell such a one, and such a miracle was already done, but never mentions in whose presence he wrought them; And so also he repor­ted and composed this mystery of the Vision, but he doth not bring in the te­stimony of any that saw him when he went up the Ladder, nor when he got upon Alborac, nor when he made the Zala or praier on behalf of the Prophets who were already all Moores, it had at least been reasonable that some man then living, had been in the Temple at the Zala for to have been witness of such things; So that, O Moore, I tell thee, that upon consideration of all these things, thou mayest of thy self know, [Page 154] that it is all false, and nothing of it true; and because I will not be too tedious, I will not lay down the Arguments which might be made upon every thing which Muhamed mentions in this vision, but I will conclude as concerning the sayd Vision.

CHAP. IX.

THe Alcoran, & the Suné in descri­bing the Paradise of the Moores, and the glory thereof, lay down five things; First, the Paradise it self and the mansions thereof; Secondly, the riches and ornaments of Paradise; Thirdly, the food and provisions, the servants, vessels of Gold and Silver, [Page 155] and the eating and drinking in Paradise; Fourthly, the apparell, garments, and Jewels which the Moores say are prepa­red in Paradise; And fiftly and lastly, the Virgins, their beauty, their names, and whence they are begotten, and wherewith they are clothed.

Now this Paradise is such, according as the second chapter of the first book of the Alcoran expresseth in Arabick, Cerihoile, &c. (i. e.) That the Paradise pro­mised unto the Moores is as big as hea­ven and earth, which is all the world. But tell mee, O Moore, where is this Paradise as big as all the world? or els we must say that God hath Created a­nother world besides this, wherein this Paradise is, which were very confused to say; therefore, O Moore, I tell thee, thou must still be silent.

The Alcoran sayes, that God created seven Paradises, or seven Habitations, each of which is called a Paradise; the first is called Genete alhodi; the second, Genete alfirdeuci; the third Genete ana­him; the fourth, Genete reduan; the [Page 156] fifth, Genete azelen; the sixth, Genete alcoduz; the seventh, Genete Almega. Which Paradises are wrought with gold and silver, Pearls and Pretious stones, and have divers palaces, halls, chambers, and Gardens, and divers fruit-Trees, two sorts or kinds of each; under which palaces run Fountains and Rivers of wa­ters, and fountains of Milk, Honey, and most sweet Wine. In the midst of Para­dise (as the Alcoran sayes, and the Suné describes) is a Tree as big as all Paradise, whereof some leaves are of gold, others of silver, and the branches of this Tree cover the walls of Paradise, and this tree is called Tuba; The books of the Suné say, that in every leaf of it the name of Muhamed is written joyntly with the name of God running thus, Le ilehe ille allah Muhamed razollola, (i. e.) There is no other God but the Lord, and Muha­med is his Messenger. The Alcoran in the nineteenth Chapter of the third Book, and in the Chapter of Sacrifices, in the chapter of Mount Sinay, in the chap­ter of the Glorious, in the Chapter of the [Page 157] Falls, and in the Chapter of Man, in the fourth Book, shewes and describes how these Paradises are furnished and ador­ned with divers Tapestries and Beds, with Curtains and Vallens of cloth of gold, of purple, of silk, and with divers garnishings, quilts, chayrs of gold and Pretious stones; and after what manner the Moores shall sit and lye on these beds, couches, and tapestries; that they shall laugh and take delight without care or grief, and be very merry & jocond; Like­wise the said Chapters mention and de­scribe a certain Fountain in Paradise, cal­led Celzebile, and another called Zenge­bila, the waters whereof are whiter than snow, & sweeter than hony; and more e­specially there is a fountain called Alcau­zar, which is only for Muhamed, by a chapter which is the least in the Alcoran, in the fourth book, which in Arabick saies thus; Asime ahtayneque Alcauzar, (i. e.) we God have given thee Alcauzar, which is this Fountain, and Alcauzar is 70000. dayes journey in length and breadth, with water whiter than snow, and swee­ter [Page 158] than honey, in which Fountain are as many bowles, glasses, and drinking ves­sels as there are stars in the firmament, of which Fountain we shall speak fur­ther hereafter; Likewise the sayd Chap­ters mention and describe the Pages which are alwayes in Paradise, which are called in Arabick, Guildemin mohalle­dun, and which they say and write, are as beautifull as Pretious stones set in gold, and are clothed with silk gar­ments, green, purple, and with Zunduz, (i. e.) Tissue upon Tissue, and these Pa­ges wait upon those which are in Para­dise, with cups, bowles, and beakers of gold and silver, and Guildemin Mohalle­dun, signifies eternall Pages, which are not of the race of men. Likewise the aforesaid Chapters write and treat of the chast Virgins which God hath crea­ted in Paradise, and they are called Hor­hin, and in the singular number Hora, and they are reclused and well watched and guarded in their Palaces, and their garments are wonderfull; thus he boasts, and sayes further, that their beauty is as the Light.

[Page 159] Muhamed in the Suné saith, that if any one of these Virgins should appear at midnight, she would enlighten all the world like the noon-day, and if she should spit in the Sea, the water of the Sea would become as sweet as hony; and these Virgins are prepared in Para­dise for men; and further the said Chap­ters mention their Carkanets, Rings, Trinkets, Coronets, & other Ornaments which are prepared in Paradise; and that these Virgins are not of humane race, but are continually created.

If I should goe about to set down all those things which the Alcoran and the Suné doe write of Paradise, I should be too tedious and troublesome, therefore I will onely set down that which Muha­med in the Suné reports concerning the feast which God will make to the men and women in Paradise, which feast is called in Arabick, Hadrate Alcoduz; God makes this feast in the Paradise called Genetu Alcoduz, (i. e.) the Para­dise of the holy; and Muhamed in the Suné sayes, that after a time he will by [Page 160] vertue of his generall Redemption, re­lease the Moores who have deserved hell fire; And that these Moores shall come out of hell black and burnt, and he will bring them to his Fountain Alcau­zar, and cause them to goe into the Fountain, and there they shall wash their bodyes, and shall become as white as snow; and when they are washed and purified, Muhamed will take them with him, and bring them into Paradise unto the other Moores, who have not deser­ved hell.

After this, hee saith that God shall command the Angell Gabriel to take the Key of the Paradise of the holy, for to make this feast, which Keyes are kept by another Angell, and that when Gabriel shall goe to fetch the Keyes, and shall demand them of the Angell that keeps them, the sayd Angell shall put his hand to his mouth, and shall draw forth thence seventy thousand keyes, each of which hath (a place of) 70000. leagues in length (which make together 2000000 leagues over,) And when the Angell [Page 161] Gabriel shall goe to take up the keyes, he shall not be able to lift them, because of their great weight, and hereupon hee shall return to God, and say, Lord, I cannot lift the keyes from the gound because of their great weight, and God shall say unto him, goe again, and call upon my holy name, and the name of my friend Muhamed, and then take the keyes, and bring them hither. Then Ga­briel shall goe again and call upon those names, and shall take up the keyes, and bring them to God. The words of those names are those above mentioned, Le ilehe allah Mohamed razolo allah, with which keyes the Angell Gabriel shall open the sayd Paradise of Alcoduz; where they shall find a table ready made of a Diamond, of seven hundred thou­sand dayes journeys in length and breadth, with divers seats of gold and silver about the Table; they shall like­wise find on the said table, napkins and table-clothes richly wrought and wo­ven; Then God shall command all the Moores to sit down at the Table, and they [Page 162] shall all sit down, every one in his seat, and presently the sayd pages and ser­vants shall come and wait upon the Moores at this feast, with their Vestments, and Cups, bowles and glasses in their hands, and they shall set before the Moores most delicious cates and fruits of severall sorts, and Skenk unto them the wine and water aforesaid; and as soon as the Moores shall have eaten and drunk, the Pages shall presently come with rich apparell for every Moore, and so they shall cloath and dresse themselves, and put their Jewels and bracelets on their Arms, hands and legs, and rings into their ears; and when they are clothed, drest, and adorned with their Jewels and bravery, the said Pages shall come, every one with a dish in his hand, and in the dish a Citron, and shall give to eve­ry male of the Moores, and as soon as the Moores shall smell to this Citron, one of the aforesaid Virgins shall issue out of it, most gallantly attired and beauti­full, and shall embrace the Moore, and the Moore her, and so they shall conti­nue [Page 163] in that Act of embracing each other the space of fifty years, without rising or separating from each others body, taking all manner of pleasure that a man can have with a woman. And after they shall have thus taken their pleasure, God shall say, O my servants, now yee have eaten and drank, and are clothed, dressed, and adorned with Jewels, and have taken your pleasure in my Pa­radise and glory, I will now shew you my glorious face; hee sayes that God shall remove the Vayles which he hath on his face, and shall shew his glorious visage to all the Moores, and they shall all fall to the ground through the bright­ness which shall proceed from the face of God, and then God shall say, O my servants, arise and rejoyce in my glory, without fear of ever dying, much less of being sad or discontented to eter­nitie; Then (sayes he) they shall lift up their heads, and see and behold God face to face, in which Vision they shall take delight and content.

Hee sayth, That after they have seen [Page 164] God they shall all goe from this place to the other Paradises, to wit, every one ac­companied with his Virgin shall goe into his own Palace or mansion, perpetually and eternally eating, drinking, and taking his pleasure, joyfull and without sorrow or fear of ever dying, or having any hurt.

After this manner the Alcoran and the Suné describe the glory of the other world; The said banquet shall be made in the Paradise called Genete Alcoduz, but Muhamed will make another feast to all the Moores at his said fountain called Alcauzar, and shall give them drink with his own hand as the Suné says, and in the book called in Arabick Quitebe Alainiar (i. e.) the book of flowers, the words in Arabick run thus, Aneguaque­sin hale, &c. (i. e.) that Muhumed will be at his fountain, and the Moorish people shall passe by it, and Muhamed with his own hand shall give every one of them to drink of the water of that fountaine, and those that drink of this fonntaine he sayth shall never thirst. In the said book of flowers, Muhamed sayes that the water [Page 165] of this fountaine is whiter then milk and sweeter than honey, and the buckets, bowles and glasses of this fountain are as many in number as the Stars of hea­ven.

Now I will speak to thee, O Moore, and say something upon this glory which yee Moores are to enjoy in the other world, and although I am weary and troubled with writing so many gulleryes, and things against reason and all Law, neverthelesse I will speak of two things which I find wanting in your Paradise, and in all the glory aforesaid.

The first defect is, that whereas the Alcoran and the Suné hold forth such and so great Paradises, so stately built and so richly adorned, they make no mention of Easements, and that they are also magnificently built; especially having spoken of so much eating, and of so much drinking, viz. of honey, milk, Claret, and Hypocras.

The second defect is, that he makes no mention of the glory of the women; for whereas the Alcoran and the Suné [Page 166] have promised, that the men shall have chast Virgins with whom they shall sport and take their pleasure as aforesaid, they ought in like manner to have mentioned the women, and to have given them e­ternall servants, to have taken their plea­sure with them, and then the women would also have had eternall glory.

But tell mee O Moore, what will the women who shall be at this feast, say and doe, when they shall see themselves com­fortlesse, and when they shall see their husbands which they had in this world, sporting with and embracing their Vir­gins the space of 50 years, which he says they shall remaine embraced, sporting and taking their pleasures; Therefore O Moore, I say, that the womens glory will be turned into punishment, and sor­row, especially when each of the men shall take his Virgin, and shall goe away with her to his Mansion or fortresse, and the women shall be left alone and com­fortlesse like widdowes; so that, O Moore, considering all this above, thou mayest conclude that this is not a thing of God, [Page 167] nor of a Prophet and messenger sent from God, and thou wilt know, that it is all as Salomon says Vanity of Vanities and all Vanity; and here I will conclude this ninth Chapter.

CHAP. X.

THe Alcoran in the first Chapter of the first book, in the first Chapter of the second book, and in the first Chapter of the fourth book, says, that God cursed the devill, and ex­pelled him from the glory of Paradise, and cast him into the bottomles pit for ever; Likewise in the aforequoted Chapters it says, that the devill told [Page 168] God, that he would alwaies be mans mortall Enemy, and would alwaies tempt men and torment them; further­more the Alcoran in divers places admo­nisheth men, saying, that the Devill is mans apparent enemy, all which is no­torious and manifest in the Alcoran; And after all this, the Alcoran says, that the Devills shall hear the Alcoran, and shall become the friends of Muhamed, of men and of God; and that God will par­don their sins, and promiseth them the glory of heaven, as appears by the Chap­ters of the devill, and of Caf, and of the glorious in the fourth book; Furthermore the Alcoran contradicteth it self, when he says in the first Chapter of the first book, that it was given in the month of Ramadan, and in the Chapter of Smoak, and in the Chapter of the Holy night in the fourth book, he says, that the Alco­can was given in one night, both which, the course of above twenty years-time contradicteth, during which Muhamed was making the Alcoran, viz. ten years in Mecca and 13 years in Medina, which [Page 169] appears by the titles of the Chapters of the Alcoran; For there are Chapters of the Alcoran which are called Sorath Midi­niya; I mean, that the songs or Chapters which were made at Mecca, during the ten years that Muhamed dwelt there, are called Sorath Mekiya, (i. e.) songs of Mecca, and the Chapters which were made at Medina during the thirteen years, that Muhamed dwelt there, are called Sorath Medeniya, (i. e.) songs made at Medina; and there is not mention made at Mecca in all the ten years of any of those Chapters made at Medina, and the Chapters which were made at Mec­ca, were not made at Medina; Where­fore I conclude that the Alcoran was twenty three years in composing, and did not descend in one night, nor in one month, as the Alcoran says. Further­more by the Alcoran it self it appears, that it was not inspired in one night, nor in one month, by the Chapters and ver­ses, which were made upon severall oc­casions, as upon actions, offences, and up­on controversies & differences between [Page 170] Muhamed and his wives; and by the di­versity of commandements, and by the alterations which wee have shewn above, which Acts and occurrences hapned during the thirteen years which Muha­med dwelt at Medina, and there is no mention made of them at Mecca, during the first ten years that he dwelt there; How is it then, O Moore, that thou sayest the Alcoran descended in a night, or in a month? And if wee should say, it is true that the Alcoran descended in a night or in a month, then I would have thee tell mee, O Moore, where was this night or this month? Whether it were at Medina, or at Mecca? if thou sayest that it was at Mecca, then I answer, that those Chap­ters which were made at Medina are not to be reputed or judged for the Alcoran; and if thou sayest that this night was at Medina, then I say likewise that the Chapters and verses made at Mecca, are not to be reputed for the Alcoran; so that take it which way you will, we must say, that the Alcoran says and unsays, affirmes and denies the same thing.

[Page 171] Furthermore, the Alcoran contradict­eth it self when it sayth in the fourth Chapter of the first book, that he char­geth the Moores to hold twelve things as forbidden and prohibited to be eaten; In Arabick he says thus, O horrimet, &c. (i. e.) That God hath forbidden the Moores that which is murrain, blood, Swine, that which is offered to Idols, and that which hath bin strangled, that which dyes by the thrust of a horn, or by a casualty, and also wild beasts, &c, He forbids all these things in the said Chapter, the which also the Moores doe hold for prohibited; And in another song in the fifth Chapter of the first Book God commands and chargeth Muhamed, to tell the Moores, that they should say nothing was prohibited and forbidden to be eaten or drunk, but murrain, blood, Swines flesh, and that which is offered to Idols; the said ver­ses in Arabick sayes thus, O Zolle agido, &c. So that the Moores in the first Chap­ter forbad twelve things, and in the o­ther Chapter (contradicting themselves) [Page 172] they forbid but four; And if thou wilt say, O Moore, that the verses of the last Chapter are revoked by the first, I prove, that the first, (much less the last,) are not revoked, but are verses which remain in force and vertue, and which are called in Arabick Ayetum Mohque­metum (i. e.) decisory and valid verses; Nay it is not found in all the Alcoran, that any former verse revokes the se­cond; for it may be reasonable that the second may revoke the first, but not that the first should revoke the second; ther­fore I say, that if the first verse is valid and decisory, the second verse must likewise be valid and decisory; and this was so concluded amongst the Moores, viz. That both the verses should be valid and decisory. What sayst thou now, O Moore, in this great confusion, where one verse forbids twelve things, and the other forbids but four; for hence it plainly appears, that these are not verses of God, nor of a Prophet sent from God.

Furthermore, the Alcoran in the ele­venth [Page 173] Chapter of the second book writes that the use of wine is allowed, the words in Arabick say thus, O guamin Zamarati, &c. Which signifies that of the fruit of the dates of the Palme tree, and of Grapes ye may drink, and take lawfull sustentation; By force of which Verse the Moores drank wine lawfully the space of twelve years, but afterwards upon a fancy which Muhamed took, he forbad it by word of mouth, not by the Alcoran, so that Muhamed contradicteth the Alcoran; and thus in divers Chap­ters yee find that the Alcoran contra­dicteth it self.

Likewise the Alcoran sayes to Muha­med, that if he doubted whether the Alcoran was of God or of man, he should enquire of the Jews and Christi­ans, who had read the Scripture before him, the words in Arabick are thus, O fainz unte, &c. (i. e. verbatim) O Mu­hamed, if thou doubtest or art uncertain of this Alcoran, which we have caused to be sent down to thee, aske of those who have read the Scripture before [Page 174] thee; All the glossers say, that they who had read the Scripture are the Jews and Christians; and yet in the first Chapter of the first book, he sayes that the Jews and Christians have no Law, and that they erre, and the same Alcoran calls the Jews cursed, and the Christians erro­nious; Furthermore in divers places he speaks well of the Jews and Christians, and sayes that the Thora or Law is the true book of God, and that God sent the said Law of Moses, good and true; by which Law the Prophets and mes­sengers doe judge, and all those who doe not judge by the Thora are unjust, and unbelievers in God; the words in Arabick in the fourth Chapter of the first book run thus, Ogua anzelne, &c. (i. e. verbatim.) We God sent the Thora (which is the Law of Moses) a Light, and streight path, by which the Prophets doe judge, and they who doe not judge by this which God sent to the world, are In­sidels and unrighteous; Likewise he says, that the Gospell is the Light, Life, Law, and Salvation of men; and yet after­wards [Page 175] he says, that the Christians and Jews have no Law, and that they are cursed and erronious.

And if thou, O Moore, sayest, (as all the Moores generally doe,) That the Thora and the Evangelists are not now what they were in the time of Moses, and in the time of Jesus Christ, and that the Christians have altered the Gospell, and the Jews have perverted the Thora; To that I will answer O Moore, and say, that that Argument is not good for two rea­sons; The first and principall, as con­cerning the Thora, is, that the same books and Chapters which the Jews had in the time of Moses, and in the time of the Prophets untill Jesus Christ, the very same they have still, and the Christi­ans have alwaies had them without wan­ting a tittle, & not only the Thora which is the five books of Moses, but also all the old Testament; Now, thou knowest, O Moore, that the Jews and Christians differ in Worship, so that if the Jews had changed and altered the Scripture, it would not have continued one and the [Page 176] same, in the hands of the Jews, and in the hands of the Christians, as now it is, and hath alwaies been. The reason, O ho­nest Moore, is, because the Scripture was given by God, and that Scripture which is given by God, will never be lost, as are the books of Muhamed's Suné, As we have said above in the third Chapter.

The second reason is, because that when Muhamed published his Reli­ligion, it was already 600. years, since the Christian Law or Religion had been Preached to all the world, and so long also had the old Testament and the new been united, to wit, the figure, and the thing figured, so concordant and har­monious, as if they had been both one and the same thing. And seeing God commanded Muhamed to inquire of the Readers of this Scripture for his infor­mation, the Scripture doubtless was then good and true; and is likewise at present good and true, for the same as it then was, it still is, and if it had been altered at the time of Muhamed, God should have given Muhamed notice of it, and [Page 177] have given him to know, that at first it was good, but then bad, so that O Moore, thou hast no right on thy side, notwith­standing whatsoever the Moores, and Musselmen say, for he that brings the testimony of two for proof of his own cause, doth yield that those witnesses are good and true, not bad and reprochable, because if they were reprochable and of ill fame, they are not worthy to be re­ceived for witnesses; now if God bids Muhamed to inquire of the Jews and Christians for his own information, and satisfie himself from their two Scrip­tures, you must conclude O Moore; that those Scriptures at the time of such in­quiry, were good and true, as still they are, and will alwaies be; and for this Reason O Moore, thou must be silent, and acknowledge, that the Alcoran con­tradicteth it self in divers places; and so I will conclude this point.

Concerning the superfluous, and im­modest things which Muhamed hath in­serted in the Alchoran; the first is that which he speaks of, in the first Chapter [Page 178] of the first Book, which in Arabick saies thus, Oniz Uquum, &c. (i. e.) O, yee Moores, your Wives, are your ground, therefore cast seed into them, as you please; which Text, or verse, is filthie, villanous, and immodest of it self, and extreme superfluous; but the Glossers of the Alcoran in expounding, and excusing it have polluted it more, say­ing, that those words as yee please, doe not intend otherwise than at the usuall Orifice, but also, that a man may lye with his Wife after what manner hee pleaseth, either standing, side-wayes, filewayes, or in any other posture; So that although the Text of it self be fil­thie and baudie, yet the Gloss and Com­ment thereon is far worse.

Now tell me, O Moore, what thinkest thou of this verse of the Alcoran? In­deed such discourses ought not to be written in a Book which you say is the word of God, at least all the Moores must say, that God will here teach you how you should use your Wives, which is not a reasonable excuse, for we doe [Page 179] not read that God taught Adam which way he should lye with his Wife, though they were the first married Couple in the world; therefore I say, that this verse is superfluous and base, and the gloss far more filthy; for the Scripture of God should not mention a thing so naturall to men, especially in the seventh age of the world; and which is not only naturall to men, but also to bruit beasts and birds.

Now speak thou Moore, who art be­yond the Seas; Dost thou not observe the bashfulness which the Camels use in this Act, for when the Male will Couple with the Female, hee never doth it but in the night, and in some obscure place, where he may not be seen of Man or beast, and if such modesty or bash­fulness be found amongst bruit beasts, how much more ought it to be used a­mongst men.

Likewise the Alcoran sets down ano­ther filthiness and baseness, saying in the first Chapter of the first Book, that the Moore who repudiats and puts away his [Page 180] wife once, yea twice, may take her again, if the parties be agreed; but if he puts her away the third time, he cannot take her again, untill she have known ano­ther husband. Now tell me, O Moore, if thou regardest God, what avails it this woman, that the first and second time she must only return to her hus­band, and that the third time she may not return untill she have lyen with ano­ther husband? for it seems to be very void of Reason, and is an immodest, and a very superfluous expression; and it doth not become God or a Prophet to speak of such things: this is what hee saith in the first Chapter of the first book; The words are in Arabick thus, O Attalcaco, &c. (i. e.) that a woman re­pudiated once, or twice, may return to her husband, but if she be repudiated the third time, she cannot return to her former husband, untill another husband hath had to doe with her.

Likewise, the Alcoran saies, and laies down many superfluous things, which have no reason in them, and are altoge­ther [Page 181] unnecessary, as is the story of King Alexander, whom they call in Arabick, Dulzarnaini, in the twelfth Chapter of the second-Book, where hee saies that this King Alexander went to the place where the Sun setteth, and from whence it riseth, and that he daily saw the Sun set in a hot Fountain; the which op­pugneth Philosophie. Likewise in the same Chapter he relates another story of what befell Moses, and his servant, and Enoch, whom they call in Arabick, Alhadir; of which story there is no mention in all the Bible. Now tell me, O Moore, who art an Astrologer, whe­ther it be consonant to Reason and truth, that the Sun which is in the fourth hea­ven, should daily set in a hot or a cold fountain? doth it not appear to thee, O Moore, to be against Astrologie and Reason? Likewise he tells another sto­ry of King Alexander, in the same Chapter, how he lockt up the Lake with bars of Iron, and melted Lead, that those of Gog and Magog might not pass; divers other the like stories the Alcoran [Page 182] mentions, which are unreasonable, and altogether needless, and which I omit, because I would not be too tedious.

But observe and consider, O Moore, that if the said Histories were true, they would all be found in the Bible; but be­cause they are not true, therefore are they not found any where but in the Al­coran, and not in any Authentique wri­tings; wherefore, I say, that Muhamed had done enough is he had inserted into his Alcoran the histories which are in the Bible. But in regard he put down no­thing, but what the two Cutlers told him, he hath inserted stories like the persons. Now speak, O Moore, and compare the histories which Moses mentioneth in his five Books, called in Arabick the Thora, and observe their order, and their Chap­ters, and how they follow each other in order and good Computation, and what distance of time there was from Adam unto Noah, and from Noah unto the De­luge, and from the Deluge unto Abra­ham, and from Abraham to Moses, and from Moses unto David, and from Da­vid [Page 183] to Jesus Christ our Lord; without fayling in a day or a moment of Time; whence it truly appears that it is Divine, and truly inspired by God, and ordained by his will, and then, O Moore, observe the order of the histories of the Alcoran, and thou shalt see that he keeps no order or succession of time, for he puts the hi­story of Abraham before that of Noah, and the history of Joseph before Abra­ham, and the history of David before Moses, and doth not make the Accompt true, for he saies that Mary the Sister of Aaron was the Mother of Jesus Christ, and that the Virgin Mary was the sister of Moses and Aaron, wherein his ac­cout faileth above 1500. years. Thou shouldest likewise, O Moore, consider, that Moses hath set down the Historie of the Creation of the World once, in the first Chapter of Genesis, and sets down the History of Adam and Eve, once, and how they sinned, and were cast out into the earth, once in a Chapter by it self; he hath also set down the history of Noah, and of the Deluge, and of the [Page 184] Ark once, so also are set down the Hi­stories of Abraham, Lot, Jacob, Joseph, Moses, David, and of all the Patriarks and Prophets, each history once, and each orderly in its Chapter; and thou wilt see, O Moore, and observe that Mu­hamed sets down the said histories in the Alcoran, 12. 15. 16. 20. times, yea, even without order, for he puts the last first, and the first last; and so thou wilt come to know, that the Alcoran is not of God, nor sent from God by his Angell, as Muhamed saies.

Now tell me, O Moore, what availeth it, or what Reason is there to insert the same History so often, and every time in Rymes and Consonance, after the manner of measured verses; Hence it was that they of Mecca, and the Jewes of Medina said, that this Alcoran was nothing but old stories put in Ryme by Muhamed, who was a Poet; and this saying is in many places of the Alcoran. I think above a hundred, calling him in Arabick, Sair, which we call a Poet; and thus, O Moore, I tell thee, that thou hast [Page 185] no other answer but silence. And thus thou mayest come to know the Truth, and how unprofitable it is to set down the same history so often, and to make many verses of one thing, thereby to make the writing larger.

Futhermore thou oughtest, O Moore, to consider and observe the order which is in the Holy Evangelists of Mathew, Mark, Luke and John, and how they succeed each other in order with their Chapters, Acts, Mysteries, and Mira­cles, and how every one is inserted ac­cording to its order and reason, and how all the Acts and Miracles are done, and set down in their places, which is a most necessary thing and not superfluous, and shewes that the Evangelists are of God, and the work of the Holy Ghost; not forged by Cutlers whom Muhamed thought were learned men, and of whom he learnt, and daily wrote down what they dictated and taught him; whereby they ruined Muhamed, and made him insert so many vanities in his Alcoran.

[Page 186] Likewise, O Moore, thou shouldest consider and observe the Miracles which are set down in the five Books of Moses, which Moses did, and which thy Alcoran mentions, and likewise consider the Mi­racles which Jesus Christ wrought, which are related in the Evangelists, and which the Alcoran also mentions, and thou wilt see, O Moore, what difference there is between those Miracles, and the Miracles which Muhamed saies he wrote, as you may see by some miracles under-mentioned which Muhamed did, which when I have related to thee, thou wilt, O Moore, come to know and ob­serve, that the Miracles which were done by Moses, and by Jesus Christ, were done of Charity, and according to the need or want which required them, and thou wilt see that they were divine, true, and supernaturall, and done in the pre­sence of thousands of men and women, and on the other side thou wilt see, that Muhamed's miracles were done needles­ly, without Charity, and not in the pre­sence of multitudes of men, no not of a [Page 187] few, but only done and testified by him­self alone; for we doe not read of any miracle of Muhamed done in the pre­sence of other men, but only himself saies it, as is the miracle of the Dream or Vision, and of Alborack, and of the Angell when he came to him, and seve­rall others, which I will relate here, a­mongst which miracles you shal not find one man to witness any one Miracle of all those which he hath written.

The first Miracle is that which is mentioned above, in the first Chapter of Muhamed's life, when the Angell Ga­briel launched his stomack, and pulled out his heart, and took out the black coar, as we have related above; con­cerning which Miracle, we doe not read in all the Law of the Moores, that any one saw it done.

The second Miracle is that which Muhamed reports of the Cloud; the book Azar saies, that Muhamed travel­ling with the Camels of his Master, Gad­diza's husband, in the journey one day it chanced to be very hot, through the [Page 188] great Sun-shine, and a Cloud setled o­ver Muhameds head, and followed him, and over-shadowed him all the way. Muhamed saies, this happened, when he was 16. or 17. years old, but doth not allege any witness, that saw the Cloud follow him, and overshadow him.

The third Miracle was, when the a­foresaid Angell came to him to the Cave and saluted him, and began to give him the Law and the Alcoran, as it is said in the first Chapter of Muhamed's Law.

The fourth Miracle was that where Muhamed saies, that the beasts, stones, trees, and birds greeted him, and spake to him. The book Azar saies, that when Muhamed had received the Embassage from the Angell Gabriel in the said Cave, as he returned home, all the beasts, birds, trees, and stones greeted him, and said to him, Rejoyce, O Muhamed, for thou art the Prophet, and messenger of God, and that Muhamed going alongst the Path, there lay the Trunk of a Tree in the way, insomuch that Muhamed was [Page 189] about to turn another way, but because he should not goe out of his way, the tree was cleft asunder in the midst, and so Muhamed passed through the middle of the tree, and assoon as he was passed, the tree grew togither again as it was be­fore; all this Muhamed saies hapned to him, and yet there was no one saw it; neither were these Miracles at all need­full, nor done of Charity, nor in the pre­sence of others.

The fift Miracle was when the Trees came to be a shadow unto Muhamed, and after they had shadowed him, they retur­ned to their own places again at his command; In the Suné it is said that Muhamed reported, that being one day uncovered in the fields, he had occasion to untruss, during which the Sun shone so hot on his head, that he was all in a sweat; Whereupon he looked towards certain Trees which were far from him, and called them, and bade them come and shadow him, and he saies that at the same instant, there came two trees tea­ring the earth with their roots, till they [Page 190] came to the place where Muhamed was, and there they shadowed him; and af­terward Muhamed commanded the said Trees to return to their places again, the which they did, and the earth closed up again, as it was at first; the words in A­rabick, say thus; O Guafidubaique, &c. (i. e.) that Muhamed called the trees to come to him, and by the Divine will they came very obediently with their boughs. And afterwards hee comman­ded them to return to their places with their roots.

The sixth Miracle was when the Moon divided it self into two pieces; the Al­coran in the Chapter of the Moon, in the fourth book, saies, that the Moon divi­vided it self in the midst; and the gloss, and the book of Azar, upon this Text, say, That Muhamed reported, that one night an Uncle of his called Bugel­lin, who was the most potent of his Un­cles, came and said to him, O Muhamed, if thou wilt doe a miracle which I shall require, I will presently become Moore and Musselman, and will believe that [Page 191] thou art a Prophet, unto whom Muha­med answered and said, that he was con­tent. Then his Uncle told him, that if hee could make the Moon come to the midst of Heaven, and be in the Full, (whereas she was then, as the said books report, twenty one dayes old) and if the Moon did divide it self in the midst, and come out of Heaven to the Earth, and those two pieces goe, the one through the hole of one of Muhameds sleeves, and the other piece through the hole of the other sleeve, and both pieces come out of the Coller of Muhameds Coat, speaking and saying that Muha­med was the Prophet of God, and joyn themselves together again, and return again to heaven where they were at first; if hee did all this, hee promised to be converted, and to become a Moore and Musselman. The Books a­foresaid say, that Muhamed prayed un­to God, and beseeched him for his Di­vine power to doe all that his Uncle demanded, and they say, that the Moon presently came into the midst of hea­ven, [Page 192] full, and divided it self in the midst, and descended, and did what is above recited; and after all was done, his Uncle answered, saying, that it was all done by the Art of Negromancie; these words the said Chapter there mentions, and in Arabick they are thus, Ogua iniaran aeyten: (i. e.) the wicked say, that it was a manifest sor­cerie.

The seventh Miracle was, when the trunk of the Palme tree wept; the book of Azar saies, that the night when Muhamed departed from Mecca to goe to Medina, (which departure the Moores call Alhigera (i. e.) Lapidation, or banishment;) Muhamed had a dry Trunk of a Palm tree in his house, and because that the night of his departure after midnight the Trunk was very moist, Muhamed called the Moores, and desired them to come and see a great miracle. The Moores answered, that they desired nothing else but to see Mi­racles, then he brought them all where the trunk lay, and bad them touch the [Page 193] Trunk with their hands, and see how the Trunk wept for Muhameds de­parture.

These are his greatest miracles, and the most authentique amongst the Moores. Muhamed saies, that he did all the Miracles above-mentioned, but hee doth not mention any witnesse that saw any one of them done; Concerning which Miracles there might be great ar­guments made, which I omit, for fear of being too tedious, but shall leave them to the Readers own judgement, that I may conclude this Chapter; for if I should set down all the Miracles which we read of, and are reported in the Suné to be done by Muhamed, they could not be comprized in twenty five quires of paper; for the Suné, and all the six books report, that Muhamed did a thousand such Miracles.

CHAP. XI.

THe Alcoran testifieth that Jesus Christ our Lord is the most ex­cellent Prophet that ever came into the world, and that his blessed mo­ther Mary was a Virgin, and brought him forth in her Virginity, and that when shee was a little mayden of three years of age shee went into the temple to serve God, and was attended by Angels, and talked and conversed with Angels in the temple, and that she was brought up, in the temple, and fed on celestiall food, and was saluted by the Angell Ga­briel, who declared unto her that she was the best of the women of all nations, and that she should conceive of the holy Ghost, and should bring forth Jesus Christ the word of God, who should be [Page 195] a great Prophet, and be endowed with all graces. Likewise the Angelick salu­tation is in the Alcoran, and the words which the Virgin and the Angell had together, as they are in the Gospell; and that the Virgin Mary said how can it be, and that the Angell answered her, the holy Ghost shall come into thee, and the power of the most high shall over­shaddow thee; and that the Virgin Mary consented, and was impregnated by the operation of the holy Ghost; and that Jesus Christ our Lord was born of a most glorious and miraculous birth; and that he did all supernaturall miracles; dyed, rose again, and ascended to hea­ven by his own power; and how he must come again to the earth to judgement as the true Judge; and that his disciples were holy men, and wrought divers mi­racles, raysing the dead, and healing in­curable diseases, and mentioneth some Saints and Christian Martyrs; All this above, I will prove by the Alcoran and the Suné.

Furthermore in the first Chapter of [Page 196] the first book he says in Arabick thus; O delique, &c. (i. e.) That the bible, to wit, the old and new testament, is the Law and way of the just; likewise in the same Chapter he says in Arabick, quala­zai atenne, &c. (i. e.) Wee God gave the scripture to Jesus Christ, and assisted him by the holy Spirit; the same words he says a little further in the same Chap­ter. In the second Chapter of the first book he says in Arabick thus, Onezele haleique, &c. (i. e.) that God inspired the Alcoran into Muhamed, and sent the Thora and the Gospell for a Law and way unto men. In the 4th Chapter of the first book he says in Arabick, thus, Ogua attenne, &c. (i. e.) wee God have given the Gospell to Jesus Christ, a way, light, and salvation to men, and they who will not submit to what God hath given, shall be condemned. In severall other places of the Alcoran and the Suné he says, that the Thora of Moores, and the Gospell of Jesus Christ, came from God, for a Law, salvation, and Light unto men; and thus I have proved that the [Page 197] Law of Jesus Christ is in the Alcoran, approved for good and holy.

Concerning the blessed Virgin Ma­ry, in the second Chapter of the first Book, which is called the Chapter of the generation of Joakim the Father of the Virgin Mary, he sayes in Arabick thus, O Guait calet, &c. (i. e.) That when Anne, Joakims wife, was with child of the Virgin Mary, she said, O, my Crea­tor, I freely offer unto thy service what I bear in my womb, therefore hear me, O Lord, for thou givest ear, and art wise; and when her time was out, she brought forth a woman child, which birth was holy, and she called the child Mary, and prayed God that she and her child might be protected and defended from the temptations of the Devill; and the Commentators on the Alcoran, say and conclude on this place, that only Jesus Christ and Mary his Mother, were exempted from the temptation of the Devill, and they firmly hold that the Virgin Mary was Conceived without originall sin; in the said Chapter he saies [Page 198] that the Virgin Mary came to divine service at the Temple, when she was a little Maiden, and lived there a most holy life, and that Zacharias the Father of St. John Baptist had the tuition of her, and that she was fed, and nourished with Celestiall food, and that Angels discoursed and conversed with her. The Arabick saies thus, Ogua id, &c. (i. e.) That the Angell said, O Mary, God hath chosen, and purifyed thee, and exalted thee above all the women of all gene­rations, and presently he mentions, that she was saluted by the Angell Gabriel, and that the Angell Gabriel told and discovered to her the mystery of the In­carnation, and that she answered the Angell, and did consent, and was with child; in which words, is contained the Ave Marie, and all that which the Holy Gospell relates, he saies in Arabick thus, Ogua Zaleti, &c. which is the Salutation, and all that which St. Luke in his Gos­pell sets down about the mystery of the Incarnation, verbatim.

Concerning the glorious Nativity of [Page 199] our Lord Jesus Christ, he makes men­tion in the first Chapter of the third Book, wherein he again relates the Sa­lutation, and all the mystery of the Na­tivity, which birth was most miraculous, and joyfull, and the Moores in Arabick call it Almilid, and the Moores and Mus­selmen all the world over doe annually that night use great feasting, dancing, and great melody, especially in the Mo­resque or mosk of Sciativia in the King­dom of Valentia; and of this glorious Nativity the Alcoran saies in Arabick in the said first Chapter of the third Book, thus, O Fane dehe, &c. (i. e.) That when the Virgin Mary was in Labour, she lay under a Palm tree; the glossers say, that this tree had been dry 30. years; and the Chapter goes on, and saies, that when Jesus Christ was born, he told his Mother, that if she would shake the tree, there should presently good and ripe Dates fall from it; the which she did, and the tree became green, and brought forth good ripe Dates; the Moores say that this Palm-tree groweth to this day, and is fresh and green, and [Page 200] doth annually bring forth dates. I Re­late this, to the end that we may see how great reverence the Moores bear to Jesus Christ, and doe esteem him more than any Saint or Prophet in the world, which the Alcoran testifies in the second Chap­ter, and fourth Chapter of the first Book saying, that Jesus Christ knew the se­crets of mens hearts, raised the dead, healed incurable diseases, and caused the blind to see, and the dumb to speak; all which the Alcoran saies not of Mu­hamed, nor of any other Prophet; Fur­thermore the Alcoran sets down divers excellencies of Christs Disciples, whom he calls haguarquin (i. e.) pure, and chaste; and saies that they did miracles above nature, as he writes in the eigh­teenth Chapter of the third Book, that St. Mathew, St. Peter, and St. Paul, did two miracles in Antioch, viz. That they cured a man of a Leprosie, and raised the Kings daughter, who had been dead five daies, by which miracles all the men of Antioch were converted to the faith of Jesus Christ; which story the Moores [Page 201] read in the Arabick, but understand it not; in Arabick it is thus: Ogua drib Le­hum, &c. Which is in prose, as the Glosserson the Alcoran say; that St. Peter, and St. Mathew, (other interpreters say, that they were St. Peter, and St. John, but they all say that St. Peter and another Apostle,) went to the City of Antioch, and without the City found a man full of Leprosie, who was called Habib Anajar, a very rich man, but because of his disease he dwelt out of the City; unto whom the two Apostles spake, and said, that if he beleeved in Jesus Christ and his Law, they would cure him; and he was content, and ther­upon believed, and was Baptized, and was presently cured, and seeing him­self cured hee led the Apostles to his house, and set meat before them, and laid them down a thousand Crowns of gold, for a gratification of his health; the A­postles bad him take away his money, in regard that they did not those things for money, but for love of their Master Jesus Christ; The Text in Arabick [Page 202] saies thus, Oguagee minazca, &c. (i. e.) That when this man saw that he was healed, he went about the City, crying with a loud voice, saying, O, my peo­ple, follow these messengers, who lead you to the true Law, and cure without money; all this the Text relates, and proceeds, saying, that because he cryed after this manner, the King took him and martyrd him, and the Text saies, that as soon as this Martyr dyed, hee went to Paradise, and then he said, I would to God that my nation knew, that I am in Paradise, and doe discourse a­mong the honourable, my sins having been pardoned; these words in Arabick are, Ozule yalli te caumi, &c. and the hi­story proceeds in the same Chapter, and saies, that this King after he had martyrd this man, took the two Disciples, and put them in prison, but they were pre­sently helped out by a third man; in Ara­bick the Text saies thus, O faahazezne-bi­celicin, (i. e.) That God sent them a third man for to help them. The In­terpreters say, that doubtless this third [Page 203] man was St. Paul: and the gloss sayes, that the assistance that Paul did unto the two Apostles, was, that he went to the King, and told him, that he had heard that his Majesty had imprisoned two of the Disciples of Jesus Christ, the King answered that it was true, then St. Paul prayed the King, that his Majesty would be pleased to doe him a favour, which was, to let the two Disciples be fetcht from prison, and brought into his presence, because he would examin them what manner of men they were, what Law they Preached, and what miracles they wrought, and that it might be they were delusions; whereupon the King caused them to be fetcht out, and brought before him and St. Paul: then St. Paul began to examine them, as though he had not known them, and asked them what Law they Preached, and what miracles they wrought; and they answered that they Preached the Law of Jesus Christ, and that in the name and by the power of Jesus Christ, they gave sight to the blind, and raised [Page 204] the dead; then St. Paul desired the King to let one born blind be called for, and there was presently a child brought in of five years of age, stark blind; and St. Paul said to the King, O King, let us goe to some of your Idols, and their we shall see this miracle; he saies, that they went to the Temple, and their Paul desired the King, to pray to his Idols to heal the blind; Whereupon the King prayd to his Idols to heal the blind child, which they did not; then said he, heal him yee, and I will believe in the God whom yee preach: then St. Pe­ter took the blind child and healed him, and the blind came in seeing, with fairer eyes than any one in the City; then the King told them, that if they would raise his daughter which had been dead five daies, he would become Christian, and all his people likewise, and the Glossers say, that at the same time they also rai­sed his said Daughter, and that all the people of Antioch were thereupon con­verted; The Text and the gloss of the Alcoran relate all this above; now tell [Page 205] me, O Moore, who bearest great devotion to this Chapter, and which amongst the Moores is in as great esteem and value as the Gospell of St. John is amongst the Christians, tell me what think you of this above, which you never under­stood? behold how thy Alcoran testi­fies that the Apostles are Saints, and that St. Paul did what is aforesaid; and for the Martyr, the Text of this Chap­ter testifies, that he went into Paradise for being martyred, and for dying in the faith of Jesus Christ; why tarriest thou then? O Moore, why dost thou not become a Christian? that thou mayest goe to the place where this Christian Martyr is. I believe that divers Moores hear this aforesaid, but doe not believe it; but bid thou the Moore which denies it, to read the gloss of Alzamaxeri, and the gloss of Buhatia, and if he doe not find what I have set down above, word for word in the said two glosses, let him call me the greatest lyer in the world; This History his Grace Martin Gartia, Lord Bishop of Barchinone hath set [Page 206] down in his Book of the Alcoran, which I translated out of Arabick, into the Spa­nish tongue by his Graces command, and himself hath the said two Arabick glossaries.

Yee must know that the Alcoran holds forth and attributes three excellencies to our Lord Jesus Christ, which it doth not give to any other of the Prophets; not to Moses, Abraham, David, no nor to Muhamed.

The first is that which the Alcoran mentions in the second Chapter of the first Book, viz. That he ascended to Heaven in Soul and Body, and upon this place the Suné sayes that he must come into the world to judge as a just Judge; in Arabick, and the Suné he sayes thus, Oguayniziolo, &c. (i. e) that Jesus the Son of Mary shall come down to the earth, and shall be a just Judge therein.

The second excellency which the Al­coran attributes to Jesus Christ is, that it calls him, Calimethuallah (i. e.) The word of God.

[Page 207] The third is, that he is called in the Alcoran, Rohc alkodus allah (i. e.) The holy Spirit of God: of which two names never was any man worthy, nor ever will be; so that having proved that Jesus Christ is the word of God, and the holy Spirit of God, it is proved that Je­sus Christ is the Son of God, and very God; This appears in the third Chap­ter of the first Book of the Alcoran, which in Arabick runs thus, Omet maze­ho, &c. (i. e.) The Messras Jesus the Son of Mary, is no other than the word of God sent to Mary, the Spirit of God himself, and the messenger of God; by which words, O Moore, thou mayest see that he declares that Jesus Christ is God and Man.

CHAP. XII.

NOw, to the end that Christians may not have occasion or ground to wonder, and much less the Moores to presume, I will lay down three causes whereby the Sect of the Moores hath propagated and aug­mented, but not by any goodness in it self.

[Page 209] The first cause was, that Muhamed be­gan and instituted this Law or Religion of the Moores, in a Nation very rustick, ignorant, beastly, and Idolatrous; be­ing men voyd and destitute of all know­ledge and understanding, for amongst that people were no Logicians, Astrolo­gers, Philosophers, nor Physicians, but they were all earthly, given to eating, drinking, and luxury; an ignorant and rude people, as the Alcoran calls them, in the first Chapter of the first Book, in Arabick, Sufeha (i. e.) ignorant people; The Countrey likewise was full of Ido­laters aswell in Arabia the happy, as in Arabia the great, and throughout all Persia and Armenia, where were twelve sorts or Sects of Idolaters, as we shewed in the first Chapter of this book, some of them worshiped a tree, unto which they Sacrifised, and annually celebrated Feasts, and a kind of Easter, which tree they called Detulanger, the Lord and Captain of the Province where this tree was, in Muhamed's time was called Azamahinali. Others worshipped a great [Page 210] statue made of a black metall, which was three fathoms long, this Idoll was called Bohinum, and it was in the Pro­vince of Armenia, the Lord and Cap­tain of this Idoll, in Muhameds time was called Alquazad. Others in Armenia worshipped the Sun, and the Prince of that people was called, Sanharben Car­quar. They of Mecca, and the Provinces adjacent, worshipped Alzete and Alluza, as we have said before; so that Muhamed began his Sect amongst the most bloc­kish people in the world, and unto these Muhamed gave to understand that they were Idolaters, and that they ought to worship the God of heaven and earth, who was the true God, who had Crea­ted the Heavens, the Planets, the earth, and the waters; that caused rain to fall from heaven, and fruits to proceed from the earth, for Man, and beast; that God who caused men to dye, and after death to rise again, for to reward every man according to his deserts, with glory or punishment; that God who created the Paradises, with so many excellent things [Page 211] for the blessed; and that God who created Hell, with so many Torments for the Damned. All which they of Mecca, and the other Idolaters denyed; and by his preaching this aforesaid to them, (which is the Contents of half the Alcoran) di­vers began to believe in Muhameds. Law or Sect; many likewise were induced to believe Muhamed, by reason of the great boasting and threatning which he used, when hee read the Alcoran, and the scrowles of the Punishment of their pre­decessors, viz. Those who are drowned in the world by the Deluge, and who escaped in the Ark of Noah; also the People of Lot, and of the five Cities which are very neer unto Mecca; he also threatned, and terrified them with the example of Pharaohs People, and the nine plagues which God sent upon them, and told them how they were swallowed up in the Sea, because they did not be­lieve in Moses; hee also terrified them with the pains of Hell, and with the horror of the things which hee writes of Hell; which is obvious in divers [Page 212] chapters of the Alcoran; and thus they be­leeved in Muhamed, and were perswaded that he who Created all things, and hath power over all, was the true God; so that whereas Muhamed converted them to his own opinion, and made them know nine Articles of the Christian faith, and those other things of the Chri­stian faith expressed in the precedent Chapter, if he had as well given them knowledge of the whole Christian faith, and had injoyned them to believe all the 12. Articles, and be Baptised, he had done very well, and they had all been Christians; but hee would not doe so, because he could not that way have made himself so great as he did. The immoderate ambition wherewith Mu­hamed was transported, hath undone the Moores, and been the cause of his own and their error, and utter perdition.

Yet this wee must believe, that the Moores who believed in God, and ac­knowledged that he who Created all things visible, and invisible, was God, did acknowledge and believe the Pro­phets, [Page 213] Patriarks, and Messengers of God, and believed the Scriptures which God sent by his servants, and also gave credit to the Evangelists, the Thora, and the Psalter, and believed Jesus Christ, and the other things above mentioned; so that I say, that although Muhamed in his time did some wicked things, as we have said before, for which divers Moores were offended at him, yet nevertheless, they never lost the faith which they had of God, and the things aforesaid; for although they were ignorant, they ac­knowledged that Idolatry was a wicked thing, and the way to destruction, and so they have continued till our dayes, believing all that Muhamed made them believe; Wherefore I say, that if Muha­med would, the Moores had believed in Jesus Christ, and had been all saved; but he conceived, that if they had be­lieved truly, he should not have been re­puted for a Prophet, nor a Law-giver, nor a great Lord, and this detestable Ambition deceived Muhamed, and after him deceived his Disciples, as here un­der [Page 214] will appear; so that Muhamed made the Moores believe a great part of the Christian Law, but not all, for fear lest they should become Christians; & he al­so made them believe a great part of the Jewish Law, but not all, for fear lest they should become Jewes; and made them also believe the Alcoran and the Suné, and so many other fooleries, which wee have mentioned above, that he might make them Moores and Musselmen.

In this manner the Sect of the Moores increased, not by any reason or excel­lency it had in it self; for if Muhamed had begun his Sect among Philosophers, Logicians, and Astrologers, and a Na­tion that had had any Law, it had never had any progresse; the which the Apo­stles of Jesus Christ did; for they preached the faith of Jesus Christ a­mongst the most learned of all the Jewes, and amongst the Astrologers, Logici­ans, and Philosophers of the Gentiles, yea, without Arms or Battells, and only by their preaching the Law of Jesus Christ, and his Gospell, and by their [Page 215] miracles, they converted all the World to the Catholique and Christian faith; besides, the Disciples of Jesus Christ, wrought not that conversion meerly by preaching, and doing miracles, but also by disputing and arguing of the truth, and by confuting Heretiques and wicked men, who gainsaid them; and thus the Christian faith was agitated and exalted by disputations, untill it inlightned all places, the which the Law or sect of Muhamed cannot endure; for Muhameds sect will not be questioned by Disputa­tion, nor be examined by naturall rea­son; for so the Alcoran commands in the ninth Chapter of the third Book, where he saies; Guale tugedilo, &c. (i. e.) never dispute you with the Jewes or Christians; Wherefore I say, and con­clude, that Muhamed withdrew the Peo­ple of Mecca and Arabia from the error of Idolatry, and brought them into he­resie, doing like those who administer fatall Physick, which they hide in good tooth some food, and they who eat there­of thinking they eat some delicate Cates [Page 216] are poisoned. Thus did Muhamed intro­ducing and mingling his false Law, and his Impostures, and delusions among the holy and good things of the Old and New Testament, yea, with things of the Law of Nature, and so he made a Law and Sect which destroyes those eternal­ly that believe it, even as adulterated medicines kill those that take them. And let this be sufficient for the first cause or reason of the propagation of Muhameds Law.

The second Cause of the growth and increase of Muhamed's Law was thus; Muhamed seeing that divers rebelled a­gainst him for the causes aforesaid, and returned to their former opinions, and required him to doe miracles, and to cause signs to appear from heaven, as Noah did with the Ark, and Moses who caused Manna to fall from heaven forty years, and made twelve Fountains of water to spring out of a Rock, and divi­ded the red Sea into twelve Passages, and Muhamed not being able to doe the like, he thought his Law could not bee [Page 217] advanced any other way than by the Sword; to wit, by fighting with unbe­leevers, and bringing them to the obe­dience of his Law by force; and for that purpose he began to make verses in the Alcoran, saying, that God commanded them to fight against the unbeleevers and rebellious, and upon that Argument made a Chapter, which is the third Chapter of the second Book, all in the Tearms and commands of a Warriour; Wherein he sets down one verse, which is called the Verse of the Sword, and from this Verse the whole Chapter is called the Chapter of the Sword; which Verse is in Arabick thus; O Zaltihum, &c. (i. e.) slay the Enemies and Unbeleevers, and so they shall be tormented, and confounded by you; in the Suné he saies thus, Ozati­luanne, &c. (i. e.) Kill them untill they all become Moores and beleevers; Which command Muhamed hath reiterated in divers Chapters of the Alcoran; but indeed he used great policie in it, and brought his purpose about very subtilly, to wit, that in such a kind of War there [Page 218] must be some partiality, and certain par­ticular Captains, or otherwise it could not be; for which purpose he sent for ten Men, who were already converted to his Sect, of the chiefest of all Arabia felix, and Arabia magna, men much fol­lowed, and potent, and of themselves ex­pert in Arms, and well exercised in the Art of War; the first and chief of them was called Ubequar, the second Homar, and these two were Muhameds fathers-in-law. The third was called Hozman, who collected the Alcoran. The fourth was Alifrello, a Cousin of Muhamed, and these were all of Muhameds kindred. The fifth was called Talha. The sixth Azubere. The seventh Zadin. The eighth Zahedin. The ninth Abdorazmen; and the tenth Abuhobeyde. These he conve­ned, and assembled under a Tree abroad in the fields, and there began to preach a Sermon to them, which were too long to repeat here; In brief, hee told them that he was sent from God, for to with­draw his People from Idolatry, and that they knew, that there were divers Jewes, [Page 219] and severall other Rebellious persons who opposed his Law, and that it was necessary that his Law should be advan­ced and exalted above all other Lawes, (which Verse is inserted into the third Chapter of the Sword of the second book) then he read to them the Verses and Chapters which were in the said Al­coran, and told them that God had ex­presly commanded this way of making warre, and that for his part he could doe no good in it without having Captains, and Leaders for that purpose.

These Commanders and Gentlemen found it not good that he should have any other than themselves, and were content to take the charge upon them­selves, and to side with Muhumed and those of his party, and resolved to dye, both they and theirs in the advancing of the Law of Muhamed, and in making war against their own Fathers, Mothers, Brethren, and Kindred, and thereupon took an oath, and swore to have Muha­med for their Lord, Prophet, and Lea­der, and he swore likewise to hold them [Page 220] for his sons and brethren, and promised them Paradise, and that they should not be bound to give an account of their sins; this is contained in the 13th Chap. of the 4th Book, where he saies in Ara­bick thus, O idyobeyhune, &c. (i. e.) that Muhameds disciples swore unto him un­der the tree; and so Muhamed with his Captains and their followers whom he had already converted, began to make war; and the first incounter which they had, was with 300. Gentlemen of Mecca, neer unto a River, called the River of Bedrin, where they of Mecca were all overthrown, and put to the sword; and afterwards Muhamed fought twelve bat­tells against the Jewes, untill hee had vanquished all the Jewes which were at Medina, and the Countries adjacent, and those which remained alive, became tri­butary to the Moores; and so in pro­cess of time by wars, bloodshed, and large promises, the sect of Muhamed increased, untill he at last conquered Mecca, and all the Countrey adjacent, and gained likewise all Arabia Felix, [Page 221] and Arrabia Magna, and a great part of Armenia and Persia, before he dyed; and when he was dead, the Primacy devol­ved to the Caliph or King Ubequar his father-in-Law, in whose time the strength of the Moores was increased to threescore thousand horse-men; and af­ter this Ubequar, the Dominion came to Homar, Muhameds second father-in-law; and these two in their times with their Moores gained all the Land of Syria and Africk; and in this manner the Law or sect of Muhamed hath spread it self by force of Arms, not by doing Miracles, as the Law of Jesus Christ did.

The third cause whereby the Law or Sect of Muhamed hath augmented, was by the great promises which Muhamet made to the Moores, and which the Al­coran promiseth, that is to say, the glory of Paradise, as it is declared in the ninth Chapter; the Alcoran promiseth that those Moores which dye in War are not dead but living, and that they eat and drink; this he sayes in the first and se­cond Chapters of the first Book, in Ara­bick [Page 222] thus, Oguale, &c. (i. e.) Doe not think that those who dye in War are dead, for they are living with their Crea­tor, eating and drinking; Wherefore the Moores when they make war, choose death as soon as life; and hereupon the Suné sayes that none that dye in this world, when they are out of this life desire to live here again, except those which dye in battail, and those (sayes the Suné,) desire to come again into this world, that they might dye again in battail, and enjoy again the great delight which they had in dying; and from thest false promises it is, that the Moores to this day have fought so valiantly, and have gotten dominion over their ene­mies; and besides, he promiseth them, that all the spoils should be shared equal­ly amongst them, and so also I say, that if the King our Soveraign would pro­mise this one thing unto those who would goe beyond the Seas to fight a­gainst the Moores, I dare promise before God, that in three years the Christians would Conquer all Africa, and Asia; [Page 223] and this is the third cause whereby the Sect of the Moores hath increased, the which are against God and against our Neighbour, nor hath Jesus Christ com­manded any such thing in his Gospell, but Peace, Charity, and Mercy, wher­with he will reward every one that shall deserve it.

Now, O Moore, observe and consi­der the propagation of thy Law, and by what means it was, and then observe the propagation of the faith of Jesus Christ, and how it is altogether founded upon Charity and Peace, without shed­ding of mens blood, without robbing, or turning any man out of his own; but Muhamed in the third Chapter of the second Book saies, that they must expell their enemies out of their houses, and behead them, and kill them.

Now behold O Moore, the difference between these two Laws, and thou will know thy God and save thy soul.

And the Disciples of Muhamed did not only fight against their enemies, and expelled them from their habitations, [Page 224] and dominions, but also made War a­mongst themselves, killing each other for to have the Califage and Kingdom, and so I say that (except Ubiquar, and Homar, Muhameds Fathers-in-Law, who dyed naturall deaths,) all the rest killed each other; the first that dyed was Hoz­man, whom Haly caused to be slain that he might be King. Haly also dyed in the same manner, one Moagua causing him to be killed, and the said Moagua was slain by a son of Haly called Aho­ceim, and he was also killed by another, and so one killed another successively, to the number of thirty Caliphs; of whose differences, deaths, battails, and quarrels, there is a Book written which the Moores in Arabick call, Kitabu almu licu, (i. e.) The Book of the King, which Book they let none read but men of good years, but this Book is not like that which we call the Acts of the A­postles; and thus Muhameds Sect in­creased, and spread by the three causes aforesaid, and not by its own good­ness.

[Page 225] Now consider O Moore, the Disciples of Jesus Christ, and what lives they lead after Jesus Christs Ascension, Prea­ching and declaring the faith, and do­ing miracles, without Armes, and with­out envying each other, yea, only to exalt the faith of Jesus Christ their Lord and Master they were persecuted, and all dyed Martyrs, not as the Disciples of Muhamed, who as we said killed each other for dominion, and to be Princes in this world; but we must say as doth the Proverb, as was the Captain such were his followers; the which more plainly appears when we say, that even as was our Lord Jesus Christ, the grea­test Master, and as were his words, works, and admonitions, (full of purity, chastity, righteousness, peace, and other graces of clemency, mercy, and piety, a friend to the poor, and humble) so also were his holy Disciples, full of pu­rity, and chastity, full of righteousness, patience, charity, friends to the poor, peaceable, and humble, and left all that they had in the world to follow their [Page 226] Master Jesus Christ our Lord, Preaching the Christian Faith to all the world, cloathed in sack-cloth, armed with no­thing but the Holy Ghost, without kil­ling or fighting, doing miracles, clean­sing the Leprous, healing the sick, im­potent, and blind, and raising the dead, as the Alcoran it self testifies, and thus the holy Disciples of Jesus Christ con­verted all the world, as David saies.

But this was not like Muhamed and his words and works, who was alto­gether full of pride, vanity, vain glory, Luxury, Revenge, and Cruelty, desti­tute of all vertue, and charity, estranged and separated from all mercy and pitty, full of vices, and void of chastity, inso­much that all his thoughts and studies, were nothing but to kill, rob, and be re­venged, and to expell men from their [Page 227] Houses, and Lands, Towns, and Cities, desiring to make himself a great Lord in this world, that he might attain to what­soever he desired; and such as he was such were his Disciples after him; full of pride, vanity, and vain glory, cruell, avaritious, and Vindicative; which appeared to be true by their carriage towards each o­ther, for one killed another, and others those which followed to be revenged of each other, viz. The Fathers on the Children, and the Children on their Fathers, so that they were all murde­rers, through their ambition to be Lords, Caliphs, Princes, and Kings.

We read in the Suné, that Hosman the third Caliph, & Muhameds Son-in-Law, was slain by the sword of Haly Muha­meds Couzen-german, which sword was impoisoned by Axa Muhameds wife, so that with Axa's assistance Haly to make himself Caliph, committed cruell murther, for we read in the Suné, that Hosman was slain with the said sword in his own house, and when he was dead was cast on a Dunghill, and there lay [Page 228] three dayes, neither durst any of his friends touch him, or carry away his dead Corps till it began to stink: I relate this for to shew the great cruelty which Muhameds. Disciples did practise, and their little charity to this Hosman who was Caliph, and Muhameds Disciple, and his double son-in-Law (for he had mar­ryed two of Muhameds daughters.) Likewise Haly the 4. Caliph was slain, by one of Hosmans Kinsmen called Moa­gua, who slew Haly whilst he was making his Zala or prayer in the Mosque, and casting him down, gave him such a blow that he struck his head from his shoulders; and this Mohagua being af­terwards Caliph, was killed by one of Halys sons, called Alhuzemi, who was afterwards Caliph; And afterwards this Alhuzemi, who was son of Haly, and Nephew of Muhamed, that is to say, son of his daughter, was afterwards slain by a Kinsman of the said Moagua's, who caused his head to be cut of, and laid in a Platter, and so had it served up seve­rall dayes at his table; and thus this de­struction, [Page 229] and slaughter of the Caliphs continued until the 30th. Caliph, which I prove by the book above quoted cal­led Quietebe Alimeme, that is, the Book of the Caliphs, and Kings, wherefore I conclude and say, as was the Ma­ster such were the Disciples; and there­fore the Proverb saies well, when the head akes, all the Members are distem­pered also.

For conclusion I will here insert one Article which I forgot to set down in the Chapter of wives. You must know that Muhamed contracted marriage with the said Axa, who was Ubequar's Daughter, when she was six years old; and consummated the said Marriage with her, when she was but eight years old; which thing I prove by the said book Azar, upon which I would ask thee, O Moore, and would have thee re­solve me, whether it was fit for Muha­med to consummate Marriage with a lit­tle girle of eight years old? which is al­most a homicide, and a sin against na­ture, especially in such a man as Muha­med, [Page 230] and who at that time had seven wives together. Speak, O Moore, in Gods Name, was it not a great vice? and was he not a man Luxurious beyond measure? wherefore, O Moore, I intreat thee to consider all this above, for it is all spoken to give thee light, and to the end that thou mayest come to the know­ledge of what thou dost not understand; for the truth is, there are very few of the Alfaquies of the Moores, who under­stand their own Law, and of the other Moores, not one; and I doe assure thee, that what I have written in this Book, is not of malice, but because I thought it necessary to make and collect such a discourse, seeing I had received ability from God to doe it, and I render infi­nite thanks to God, and our Lord Jesus Christ, for that he hath illuminated mee by the light of his grace, and hath drawn me from such obscurity, and so great Darkness, and therfore I say with the Prophet David this verse, which he singeth;

I Render thee thanks Almighty God, who livest and reignest for ever and ever, for all thy benefits, and especially O heavenly father, I give thee thanks, for that, not for my merits, but of thy meer mercy, thou hast been pleased to let me have a place in the Company and assembly of Christians: I humbly be­seech thee, that with stedfast purpose I may keep the faith which I promised in Baptism, and that so I may have a place amongst thine Elect, in glory, through Jesus Christ our Lord,

Amen.