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 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 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 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 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. The second chapter treateth of the Alcoran what it signifies of the matters therein contained and of how many songs it is composed who collected it and reduced it into four books in the order it is now in and how many years Muhamed was making it how it begins and ends and which are the first and last chapters 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 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 Cutler 's 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 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 Wives Finally in the Alcoran are many examples of Iudgements wherewith
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 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 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 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 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 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 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
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 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 fourth Chapter of this book handleth certain arguments which may be framed and brought against the Alchoran proving that it is false of it self and not the word of God And also against Muhameds Suné proving that it is of it self a ridiculous thing and fit for men of little knowledge and judgment 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 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 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 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 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 Ogia Mariamu ya ohta Aron i. e. O Mary O
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 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 gray-headed 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 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 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 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 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 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 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
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 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 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 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 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 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 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