Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	old_a	prophet_n	testament_n	5,085	5	8.1969	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07603	Mohammedis imposturæ: that is, A discouery of the manifold forgeries, falshoods, and horrible impieties of the blasphemous seducer Mohammed with a demonstration of the insufficiencie of his law, contained in the cursed Alkoran; deliuered in a conference had betweene two Mohametans, in their returne from Mecha. Written long since in Arabicke, and now done into English by William Bedwell. Whereunto is annexed the Arabian trudgman, interpreting certaine Arabicke termes vsed by historians: together with an index of the chapters of the Alkoran, for the vnderstanding of the confutations of that booke.	Bedwell, William, ca. 1561-1632.	1615 (1615)	STC 17995; ESTC S112749	61,486	122

of great wisedome as it appeareth by his speeches and books and that it was he which built the Temple at Ierusalem For he was so commanded by God in the same glorious Ierusalem but there is no record made by him of any army or of such an Ant or of any such miracle with the Ant or of the beasts AH Therefore it may also well be said this history is not ●ound which is recorded in the Alkoran And this was one of those wormes which did manifest the death of Solomon to the Diuels SH In it also as I thinke is recorded many things like that of the Ant for in it is recorded that Solomō died and yet remained leaning vpon his staffe A Talmudica● fable and the Diuels which did minister vnto him were ignorant of his death vntill one of the worms did eate in two his staff which being broken Solomon fel down and at that very instant time they vnderstood of the state of his death And they at that selfe same time did lift vp their heads and were aduersaries and opposite to mankinde Now all this is not true neither likely to be true neither do I know for what reason our Prophet hath written it For this parable is no way profitable to vs. AH That booke where the law and the commandements of God are written ought to record nothing but such things as are high and diuine because of the prerogatiue and excellency of our vnderstanding apprehension in the speculation of heauenly things and vnderstanding of the maiestie of God And by reason of these friuolous things and parables which are read in this Azoara and in that other Azoara in very deed they do not beseeme neither are they worthy of that booke seeing that none of them are any way profitable vnto vs. SH I told thee that our Prophet doth prefer the vnderstanding of his booke and his law vnto the holy books of the old Testament and of the glorious Gospel as the true cōmentary For he also hath taught that the books of Moses and the bookes of the Prophets and Gospell do containe the high and profitable senses conuenient for all Now I do not know why we do not translate them seeing that it is a great danger to our soules AH I also do acknowledge that the reading of these bookes are profitable and conuenient seeing that our Prophet doth much commend them but yet I am not content neither doth it seeme to me an equall thing that wee Musslemans with all our iniquities which do spring out of vs should beleeue that we shall enter into Paradise onely for the confession of the vnity of God and that his Prophet Mohammed is of God For the confession of the vnity is not denied of the Iews no nor of the Christians Therefore this confession is without any particular reward to vs. The confession also That Mohammed is his Prophet and his friend what profite haue we by this confession SH For the seruice of God his praise as is meet we ought to stirre vp our vnderstandings vnto things of the deepest conceipt Also we ought before all things to know seeing that God which is iust and pure and the fountaine of goodnes and perfection hath created man after his own image and likenesse according to himselfe that is hath made him most perfect and without sinne that therefore after the disobedience of the Man and the fault which he had committed of necessity euery man must worke iniquity vntill he be restored vnto his former iustice and antecedent perfection the obtaining of which is impossible but by the helpe of God and knowledge of his gloririous law and by the doing of good workes according to the determination of his glorious will and pleasure AH This deepe speculation is not like that miracle of the Ant. And I do beleeue that our Prophet did not write that Chapter wherein is recorded so lofty matters as those precedent things and the Gospel are And because he saith Those books were giuen by God he signifieth that those bookes do containe all perfections and goodnesse Therefore we ought to confesse that those bookes appertaine vnto the saluation of all the world of euery seuerall person in the same SH Yea I do confesse that from all eternity those bookes were holy and therefore I do know that all the Musslemans do offend and I do pity the case in which I do see they are because I do see that we might finde those bookes and reade them and yet we do not As it is said we do leaue the white bread that which is most pleasing we do eat brown bread which is no way so pleasing in tast nor so good for the body And this difference there is betwene words of verity and truth and falshood For this is pleasant vnto the vnderstanding and profitable to the soule and that is no way pleasing but hurtfull for it is a vaine thing and it hath no commodity in it because it is false But let this suffice for I see the the rest do take downe their tents I pray God that this consideration may enter into the heart of all and euery Mussleman that euery one of vs may consider and direct his mind vnto such matters as do appertaine vnto his soule as vnto the true end I meane the saluation of our soules for all things of this world are fraile and vnconstant Now those things which according to their essence are transitory do not deserue but to be passed ouer and not to be had in any regard amongst men AH The blessed God giue the light of his aide to euery one that we may ceasse from sin and iniquity that we may follow the truth and his holy commandements and especially for this our conference I wil abide with this loue in the knowledge of God For this conference was very beneficiall vnto me by thy meanes and I shall thinke alwaies of this thy kindnes and I shall desire of God that he will reward thee for it SH This is as much as I desire Thus endeth by the helpe of God the king of aid the conference of the two aforesaid Doctours that is to say of Sheich Sinon and Doctour Ahmed FINIS THE ARABIAN TRVDGMAN That is CERTAINE ARABICKE TERMES AS NAMES of places titles of honour dignitie and office c. oft vsed by writers and historians of later times Interpreted and expounded according to their nature and true etymologie And approoued by the iudgement of the best Authors By W.B. M.DCXV To the Reader IN the reading of the Orientall histories I finde two things oft times to trouble euen those that would seeme to bee great schollers to wit the Names of honour dignity office c. and the Titles or inscriptions of the Chapters of the Alkoran For these both being for the most part called and cited as they are termed by ●he Turks and Arabians are not easily vnderstood of any but such as are skilfull of

which I am very glad AH Our Prophet in his Alkoran in the Chapter of Diuels doth say that the diuels shall be partakers of his law and many of the diuels shall be saued by meanes of his law Now we do know that by reason of their frowardnesse and malice they are fallen into all sinnes Moreouer also we know That God which is good is also the cause of all perfection the fountaine and true cause of all perfection and of all good things How then can any part of the diuels agree with him seeing they are wicked and the law of God is righteous and good SH Without doubt to the euil ones there agreeeth nothing but that which is euill and therefore no man can answer easily to this thy obiection For the diuels are wicked and peruerse and so wil be alwaies Item the difference betweene a sinfull man and the diuels is that a man may repent and returne againe vnto Gods protection but the diuels which ar● spirits do neuer alter their mind neither can they repent and so be forgiuen Therefore they alwaies remaine in their wickednesse and perdition and so for euer shall be accursed and estranged from the mercy of God and shall for euer remaine as euer they haue beene and now are in Gehenna AH For this cause our Prophet commandeth that euery man before prayer doe vse the ceremony of washing and cleansing for remission of sins and blotting out of his iniquity whether it be great or small And where there is no water it may be done with the rubbing on of dust or ashes SH O my good sonne do not say that this thing is the cause of remission doing away of sinne For forgiuenesse of sinnes in very deed is this May not Christians be ashamed to be taught of a Turke The sinner must first of all see that in the heart there be an earnest repentance for that sinne that he hath committed against the Lord. Then by good workes hee must satisfy the iudgement of God and his iustice Thirdly he must restore againe vnto his brother if he haue taken ought from him videl ● from a musleman whether it be by stripes or by robbery or by rapine And in deed thy washings and cleansings and anointings do no whit at all profite him AH But in mine opinion our Prophet doth not command in any place this restitution of other mens goods taken away as thou affirmest But that we must Fast Giue almes Pray Cloth the poore and Defend the prisoners from the hand of the wicked SH In deed Almes deeds are good when they are giuen out of our owne goods our owne stocke neither is that almes allowable which is giuē out of the goods of another for God and iustice haue thus decreed Therefore how may we do according to the sentence of the law which saith That we must giue of all whatsoeuer we do possesse in goods one fifth part for an almes to God almighty and to our Prophet SH I say that God doth not loue any part of ill gotten goods or those that are accursed Therefore it is not lawfull for vs to take the goods of another and he that shall do so hurteth himselfe AH Thou carest not much whether thou speakest against or for others For euery one of the Musslemans doth allow riches and goods gotten by rapine or any other way worse then this SH For this cause I do doubt greatly how they may be saued from hell fire AH Tell me for Gods sake seeing thou hast spoken of the sauing from hell fire because our Prophet saith in the Chapter Amran that it is not possible to be saued but by his law and in the Chapter Albacara he sayth That the Iewes and the Christians shall be saued how these do agree SH There is in truth a manifest opposition and repugnancy betweene these two speeches AH Seeing that the Christians and Iewes shall be saued wherefore doth our Prophet command those that do not beleeue his law should be slaine or that they should pay tribute and poll-money SH This also is contrary to his owne saying For in the Chapter Albacara he writeth that In the law of God there is no oppression AH And out of these sayings in which there is such contradictions there can no answer be made to my demands SH Where is there not some contradiction As in that Assora where he writeth that the disciples of Christ did say to him that they were Mohammeds followers he writeth also that God said to Mohā that he was the first that wrote the Alkoran Now if this be true then that cannot which followeth videlicet That the disciples of Christ did not follow Mohammed For the Disciples of Christ were before Mohammed 600 yeares Therefore this allegation is false For they did not follow the Alkoran because it was not written at that time AH And I also do affirme that in this there is not onely a contradiction but a meere falshood opposed to the truth it selfe and all histories SH Therefore it were very good and expedient that the Musslemans should reade all old writers to wit the Gospell the Law the Psalmes for the manifestation of the truth For our Proph. doth cōmend as is said before the bookes of Moses which are most methodically written from the creation of the world and the Gospell which is named of our Pro. the raies of the spirits and prophecy of Almighty God Seeing that our Prophet doth commend these bookes therfore he sheweth that he also did read these books AH I do not confesse so much For he did not know any other but the Arabicke tongue onely yet by an interpretour he heard that which is conteined in the books of the Iewes and Christians AH If they were not learned and vpright men it is to be doubted whether they haue in those things by reason of their ignorance spoken the truth or haue not altered the words and so now they are not as they were and therfore by reason of their peruersenesse they spake contradictions SH It may be that both the one and the other are false But by reasō of our faith we must be grounded in the truth and giue our selues to the reading of those bookes For this may be a meanes to expound our law and we may learne by these bookes how to answer our doubts of the which we as yet are ignorant AH Now this on our part is a foule shame for we being forbiddē to take delight in any thing wherin there are found any fables do become also ignorant of those things which might turne to the saluation of our soules which we ought especially to know SH And therefore euery learned man ought to giue his minde with all earnestnesse to study and to forsake vulgar opinions For to morrow or straight after to morrow we shall dy and then what gaine haue we made if we haue not learned the truth and to do according to the approbation of the