soules also to wit How wee are borne How we do grow How we are of little infants made great men and many other such like which do appeare manifestly to our eies and yet we are ignorant of their causes SH See therefore how excellent the word of God is and how wonderfull which although it be from the mouth of some weake seruant yet it worketh wonderfull matters as wee reade of Elias the Prophet who in the name of God caused fire to come downe from heauen Now he doth come neare vnto Elias whatsoeuer he be that doth call vpon the name of Christ. Amongst the idolaters the idols did fall downe and were broken in peeces by the vertue of his glorious name AH I also do reade and haue heard by many That in the name of God almighâ—ie and Christ the Christians haue done the like miracles as these are and that by the word of God they haue reuiued the dead SH We ought to confesse and beleeue in God with humblenesse of mind as Abraham the Prophet did who out of the perfection of his beleefe would haue sacrificed his sonne Ishak notwithstanding God had promised vnto Abraham that in his seed all Nations should be blessed Now in the time of slaughter the Angell Gabriell came downe from heauen and caught him by the hand that he should not kill him and came with a Lambe or a Ram which was to be sacrificed and so Ishak was not slaine although he were offered vp by his father laid vpon the altar and vpon the wood yet he was preserued aliue AH This was a great mystâ—rie and must needs signifie some great matter SH It is indeed a gâ—eâ—t mysterie But this time is not a time to vnfold it SH Nâ—ither haue I any desire at this time to search into any secret mysterie But hereafter I will as farre as it may stand with humility and the feare of God doing good workes vnto my soules health SH Euery wise and vnderstanding man ought to do and to thinke thus For the losse of those good things which God offereth to vs in Paradise are a great dammage AH I am desirous to heare what those good things are therefore tell me them For in the recitall of them we shall be incited to do good works SH Our Prophet in his glorious Alkoran saith That God will giue to those that do good all pleasant graces faire houses virgines and damsels Moreouer that to euery man seuerally he will giue of euery thing store together with goodly garments Now all this shall be cause of very much ioy AH I maruaile much at this For our Prophet also in the glorious Alkoran saith That men shall come shall be gathered together in the day of promise with goodly bodies which shall neuer die at all And therefore man shall not neede to eate because he shall not die Neither shall he haue any need of women For in Paradise he shall haue no children For in this world God giueth women for issue and childrens sake And if a man haue issue hauing eternall life that is being a citizen of heauen I demand of thee How their children shall be If they be mortall or subiect to death then it followeth That of an immortall man should be borne him that were mortall which were absurd to grant For euery thing begetteth some thing like it selfe Now if an immortall man should be begotten this were a new kind of generation which is also absurd SH As I haue said this is thus read in our Prophet but this is one of those fictions which himselfe saith he did write in iest For our state without doubt shall be like vnto the blessed estate of the Angels and other heauenly spirits enioying the glory of God For there must be in Paradise no consideration of meate drinke women or such things For all these things are giuen to vs of God in this world as conuenient for our bodies and fleshly part of ours that are imperfect of themselues to preserue mankind And are no waies necessary â—or this purpose in Paradise AH I also do verily thinke so Of Adams creation For we all know generally That God created Adam And that out of his side he also formed one woman And that he said to Adam This is flesh of thy flesh and they two were one flesh that is one man with one woman SH Of his fall Man after the fall of Adam fell into a state that was not very perfect but disordered And by this meanes one man is not content with one woman but doth desire many and diuerse for the satisfying of his concupiscence and lust that he hath vnto their company Moreouer also we know that garments were at the first giuen of God to Adam Heua to couer their nakednesse withall after they had committed sinne But man hath made himselfe goodly apparell of new and diuerse fashions Adam had an house for the needfull vse of it that man which was borne naked without haire which other liuing creatures haue that do moue and abide in the ayre might dwell in it to defend himselfe from the violence of summer and winter From the danger of cold and heate of the Sunne From raine and snow and such like things offending AH Heare I pray you that saying That euery man hath need of a wife an house and apparell another day in Paradise What Paradise is seemeth to argue that there is no Paradise For Paradise is a place wherein there is all good things without any manner of want also life eternall without death SH Thou saist true and we do know it to be so But thus our Prophet hath written And therefore we must say nothing AH Where truth may be spoken and that to the saluation of our soules there we ought not to hold our peace but euery man is bound to seeke for his saluation yea although he should swarue from all the world else and indeed thus he ought to do For what profite do Noblemen Princes and Kings get by their obtaining and enioying of honour or the whole world and of other * Arab. Slaues wherein a great part of the Musslemans riches doth consist riches by the sword and speare and by death without the knowledge of his law seeing also that by this ignorance their soules do remaine by the iust iudgement of God for their pride without faith accursed with the diuels in Gehenna for euer and euer SH These conceipts of yours do strike a terrour into me But that this sinne be not laid to the charge of my soule I will satisfie thee yet to morrow not now For now the time is well spent and the night groweth on I will I say tell â—hee and declare vnto thee matters of great moment and weight which I haue learned by my study more then 40 yeares since of our law and other bookes which our Prophet doth highly commend And I doubt not but thou shalt rest satisfied and well pleased
And therefore by his aide and assistance whatsoeuer it be that doth seeme to vs and our sences heauie and difficult shall be made light and easie AH These great perfections were by our Prophet attributed to the glorious Gospell and therefore he calleth it perfect and a gift giuen of God SH It must needs be confessed that he attributeth to him a diuine perfection and that his power it was which was seene to be in him by reason of those many miracles which he did As it is read That hee gaue sight to the blind which was so borne by nature Hearing to the deafe Speech to the dumb And life vnto the dead after they had bene laid in the graue AH How was the law of Moses receiued of the Iewes which they did so much withstand SH The law of God was confirmed by miracles blood of Martyrs and DemonstratioÌ„ It was giuen by God vnto Moses in mount Sina with thunder lightening and fire falling vpon the multitude of men which stood vnder the mount For the men heard and saw all that was done to come â—rom God And therefore they did confesse that that same law was giuen by God Moses also did shew great miracles and was famous amongst men for his Religion and loue of God almightie toward him AH But the Alkoran was not thus confirmed Therefore it is not the law of God In like maner also if the law of our Prophet and his Alkoran of so great esteeme be giuen of God it is meete that it be confirmed by the testimony of Martyrs By the perswasion of miracles And by some demonstration from God almighty SH The Alkoran of Mohammed established by Stafford law In the Alkoran there is no mention at all made of miracles done by our Prophet more theÌ„ of a prophecy of the said Prophet saying That his law is good and giuen of God And that whosoeuer shall not follow it or shall not receiue it he ought to be slaine with the sword Or else he must pay a tribute if he persist in his owne religion AH Seeing then that God almightie for the confirmation of his law and of his owne word did shew miracles continually Why now are there required the speare and sword which are offensiue things spilling of blood seeing that he himselfe out of the fulnesse of his mercy saith I wish not death murthers but life Moreouer he created vs in his good pleasure that we with a good will in loue might receiue his law and yeeld that vnto him which is due to our God and Creator SH So it is written by our Prophet and so he hath commanded vs. But I will not forget to answer your second question which you proposed before to wit out of the Gospel Whether there be in it any thing to be obserued of God or no And what thing the nature of God is I say that thou hast in making these questions committed a great sinne in that thou durst for shame speake such a thing For man ought to know that God is constant and true And that he is the Creator of all things visible and inuisible But what his essence and nature is that we cannot vnderstand or know For within the compasse of our vnderstanding that his nature doth not fall But when our vnderstanding doth diue into the iâ—uention of this thing it is left wholly in base ignorance Euen as our eie being opposed against the beames of the Sunne doth not onely not see it and lose the light of it but doth wholy lose the faculty of seeing which before it had Beleeue therefore good sonne in humility whatsoeuer is to be beleeued concerning the things of God And run not out at any time into speeches to say That God cannot do all things For God is omnipotent and doth much in many matters whose causes we can by no meanes know neither ought we to search into them For they remaine layd vp in the treasurie of his secrets which cannot be comprehended AH I haue sinned and I do acknowledge my sinne For it is true that thou hast said But I would willingly know for what cause our Prophet doth call Christ The word of God or the soule of God or his spirit That Christ is the word of God And the breath and spirit of God Mohammed sheweth by a similitude Yet I know not whether I may aske that question or not SH Yes you may and it is easie to answer it Christ is the soule or word of God as the beames of the Sunne are the very essence of the Sunne and nature thereof AH Therefore we may say As the Sunne is in heauen and in earth perfectly by his beames So is God in the height and in the earth by Christ his word SH It is right There can no comparison nor similitude be made of any thing amongst all the works of God to râ—present this vnto the vnderstanding but by this example AH I thinke so But I see another thing beside the beames and the Sunne and that also distinctly to wit heate by whose cause and vertue whatsoeuer is seene vpon the earth doth grow and spring SH So is there in God almightie and his word For out of them do proceed and arise the holy Spirit by whom our spirit doth liue and moue to do that which is good And where there is the helpe furtherance of this spirit increasing there euery thing is easie and there is much ioy AH The Lord blesse you I am very glad of this sweet conference and my soule is much comforted in all thou hast said SH This fruite springeth not from me But it sheweth it selfe out of the vnfained workes God bestoweth vpon vs these good fruits and fame thereof vpon all men For they do reioyce and delight themselues and rest quiet in the vnderstanding and in the spirit as thou dost at this time AH O that all Musslemans were taught and instructed by thee For then I hope that euery one of them would be as wise men are ioying and contenting themselues in that pleasure that is infinite For that man which resteth not satisfied and contented in these demonstrations is by me esteemed as a foole and no wiseman SH Our Prophet also doth honour and magnifie the mysteries of God the most high but doth conceale them And therefore he hath adiudged it to be true and without doubt That Christ was borne of Mary the virgine For so he doth absolutely confesse and he maketh no doubt at all of it but that this natiuity was one of the great workes of the blessed God And this ought to be the faith and confession of euery one and to make no question of it For that were a meere deniall of it AH Why do we search into the profound secrets of the power of God and of the knowledge of him which is infinite seeing we do not know the causes of naturall operations which are wrought in our owne bodies and
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
will of the almighty and blessed God AH I am desirous to study that I may learne to do as thou sayst but mine vnderstanding doth not rest rely on parables things not to be vnderstood or vpon old stories For in these things my soule findeth no profite nor contentment And indeed I loue desire that knowledge that is profitable vnto faith and religion and dependeth vpon the mysteries of almighty God And I desire to reade that which is confirmed by great miracles SH Now in the law of our prophet it is not written that any thing was confirmed by miracles For he himselfe doth confesse that God did not giue him the gift of miracles but the knowledge and skill of warre onely AH For miracles are indeede a manifest note of a Prophet and of prophecy and of the preachers of the will of God almighty which loueth goodnes commandeth men to loue one another But war by which the world is oppressed killed and men are at great variance and strife it is the instrument of Satan which is the enemy of goodnes and is the cause of all euill and troubles SH And indeed our Prophet did not worke any miracles But the workes of God toward Mohammed were miraculous AH What were they SH The comming of the Angell vnto his gate was a great miracle Item the conference also of Albarak with him Item that in one moment and the twinkling of an eie he went that iourney to wit from Mecha vnto Ierusalem where he found all the Prophets which long since were at rest where our Prophet did call vpon them and pray for them Item his visiō of the Stayres from the earth vnto heauen Item his going vp with the Angel vnto heauen euen to the throne of God and from thence to God himself of whō he receiued great fauours as he saith AH Seeing that thou callest these things miracles answer me to this one other question of mine which may be demanded of any skilfull and vnderstanding man which is this Our Prophet saith All that before is spoken of was done in one night and yet neither his wife nor his maide did see Gabriel Moreouer he saith also That the Prophets which came were the dead Prophets Neither doth he say that some of them were liuing Wherefore if one should now say That none of all these things were true but were fained by him that men might beleeue him his prophecy what shal be for an answer vnto this For we haue no witnesses nor confirmation from the liuing but he onely doth speake and record and also write so of him selfe SH He that beleeueth not these things doth not likewise beleeue that he was absolued by God concerning his oath that he made vnto his wife because he saith Gabriel and Rachael did onely testifie this and it is also vnknowne For he saith This is solitary and no man euer saw it neither can we aske of any of them whether this be true or false AH This also is necessary and worthy to be vnderstood considered of how hee describeth the orbes from the beginning of the sphere vnto the end of the same where he sayth The first spheare is made of pure siluer and the Starres are hanged vpon the first spheare by chaines made of brasse The second spheare of pure gold The third of precious stones or pearles The fourth of a Smaragd The fifth of pearles The sixth of Alahal Now all this is confuted by the Astronomers and Philosophers for Gold Siluer and Gemmes or pretious Stones are thicke bodies and our eyes do not see through them per modum transparentiae that is it is not possible that our sight should passe through them from one to another And this is apparent For the body of the Sun is in the fourth spheare and yet it enlighteneth all the world And Mercury is in the second Venus in the third Mars in the fifth Iupiter in the sixth Saturne in the seuenth The Starres in the eight which by reason that they go into certaine clouds they are oft-times not seene of vs as the Sun also whē the Moone falleth betwen it vs. Now if our Prophet were true in this saying of his that is if the spheares were of Gold and siluer Gemmes those things could not be seene of vs. But we do see the Starres the Sunne the Moone and the rest of the Planets and therefore as we haue said this is false and he is not true in his word And so may it be said of his communication with the Angell of his ascension into heauen and other falshoods of his For all this fell out in one night and that without testimony of any witnesse aliue SH He that will thus go on by way of solid demonstration will deny also the aides the cogitations suggestiōs which God gaue to him in that night as he saith AH This also is solid in mine opinion For it is denied of euery man generally to wit that God did touch him with his hand and did make him cold as our Prophet doth write SH Why is this denied AH Because that euery one doth know that God is a simple essence not hauing any body yet he saith That God did touch his hand attributing to God an hand and other members and affirming that God hath a body attributing to him also coldnesse Also he saith That he hath quality and quantity and he attributeth to God quality which is annexed to quātity which notwithstanding God is free from and it is absurd to say otherwise For that were a great scandall and heresie nay it were Atheisme SH I do see that our conference goeth beyond our ground and therefore it shall be better to make an end leaue this argument for this time and conferre of some other matter AH Yet of this oft times we ought to conferre for knowledge of the truth and to be able to distinguish truth from falshood that a man may be made good and not bad And if we do not thus we shall walk without knowledge like blinde men and fooles and we shall leade our life in this world as beasts and vnreasonable creatures do Now this were shameful and the way vnto the destruction of the soule SH I do desire by all meanes that we leaue this communication speech conference or arguments vntill another time and place For I do study the Alkoran and other bookes seriously and diligently and I finde many absurd things without sence and also such as are not confirmed by miracles Yea there are innumerable and infinite such things as these in the Alkoran and in our law which are repugnant contrary one to another and are opposite to all Philosophers and Astronomers and much also which hath no ground or proofe from demonstration nor yet is confirmed by manifest miracles from God and therefore let our conference end at this place seeing that I see the pilgrimes do stay and dispose of their tents and luggage where they
ought to receiue the exposition and declaration of those ancient bookes And that they were changed at that time or at this time our Prophet doth not say any such word and therefore thou oughtest not to say so For it is far from the opinion of men of vnderstanding and beside that it is a grosse errour AH What is it then that thou wouldest say and what is it that our Musslemans should learne SH I would say Because these bookes are giuen of God as it is manifest to all the world and that for more then 600 yeares before our Prophet was borne this our Musslemans ought to beleeue That those books were true that they do coÌ„taine true things and that they were as they are agreeing in all languages For one and the same truth is in all their mouthes alwaies AH Thou saist true and I do verilie beleeue so SH And indeed this ought euery man to beleeue that is we all Musslemans whatsoeuer And without doubt we are bound to reade all bookes which our Prophet hath giuen commendations of For out of all doubt when our Musslemans do vnderstand our law as they ought to vnderstand it they will order their conuersation and liues vnto that end and purpose in which our soules may finde true and eternall rest AH Truly it were a good thing that all the world with one mouth would beleeue and confesse That as God is one so also the way whereby we come vnto him is one not many as men do say and determine SH Men are not the cause and authours of this difference and errour AH Who was the cause of it then SH The Diuell who is the authour and cause of all lies and he which followeth this diuersity doth walke in the paths of the Diuel which as an opposed aduersary to God Almighty doth labour to seduce men from the true way that a man may not come vnto the truth from this destruction and terrible misleading which at last will cast our soules into Gehenna AH Tell me I adiure thee by God Almighty The ancient Prophets which were from the beginning vnto the time of our Prophet what did they agree between themselues For I haue heard that they were not all of them in one time but that some of them were in one age and some in another age And some of them speake of one thing and some of another SH Herehence also it appeareth plainely that they were in very deed the Prophets of God were enlightened and taught of him For all their speeches tend vnto one and the same end and purpose that is to remoue men from the seruice of idoles which had their seruice after the manner and forme of the very true God And all of them with one coÌ„sent preached and declared the coming of Iesus that is of Christ which was borne of Mary the Virgine and of the holy Ghost as our Prophet doth also plainely affirme AH Yesterday also thou saidst That from the birth of Iesus Christ vnto the birth of our Prophet there passed 600 yeares SH So it is and in that time the religion of Christ by the misery and affliction of the Martyrs giuing testimony passed into all the world and the glorious Gospell was also written in all languages AH I would faine vnderstand whether that in the interim of that sixe hundred yeares betweene Christ and our Prophet there were sent any other Prophet from Almighty God vnto the world SH Know thou that all the Prophets were sent from God at sundry times and haue preached and taught the very true God and haue declared that Christ was the end the accomplishment of the old Law and the beginning of the new Law And the last of these Prophets was Iohn the son of Zachary which did not onely foretel of Christ but did preach of his birth did point him out with his finger wheÌ„ he saith This is the Lambe of God And when all the sayings of the Prophets of the coming of Christ the holy one which was the argumeÌ„t of their preaching were ended not so much as one more was sent from Almighty God in these 600 yeares yea neither will he send any other Prophet for there was no need of any other Prophet when Iesus was come which was the Prophet of Prophets and their Lord And seeing that in him all the sayings of the Prophets are accomplished there shall come onely in the last time Antichrist which is named Dagial And after him shall come Iesus in his glorie to iudge the quicke and the dead and to giue the faithful and good ones Paradise and to the froward and sinners grieuous torments in Hell AH This good consent amongst the Prophets and this end also which is the argument handled by them all to wit of the coming of Christ is a matter worth the consideration and I do confesse that I neuer heard of it before nor vnderstood it SH He that is ignorant of these things doth walke on in darknesse AH I neuer heard that Iohn the sonne of Zacharias was the last of the Prophets the seale of theÌ„ all and therefore I haue wondered how he amongst vs Musslemans became so famous and his name so honorable and wherefore the day of his natiuity in all parts of the world is kept holy SH What wonder is it when thou hearest of his excellency which he had aboue all the Prophets to wit that he did behold and point out also to others who it is which of all the holy Fathers and Prophets was desired to be seene to wit Isay or Iesus Christ that was foretold of all the Proph. was agreed vpoÌ„ AH Seeing then that he to wit Iohn was the sealer vp of the sayings of the Prophets and that all their sayings were fulfilled by reason of the coming of Christ there was no need that there should be any thing spoken by any new Prophet for there â—emaineth not any thing that should be foretold by him SH Thou art right and thou art well instructed and the bookes are plaine and whosoeuer will reade diligently shall find it so and he shall know the truth and there shall remaine no other scruple to him AH And these are those things which euery one ought to know the books which do speak of these things ought to be read of all men This is that which may not be spoken of those books in which there are iesting speeches and worldly vanities altogether vnprofitable SH Truth it is this is a great madnesse of this world for we know that our Prophet did commend all the Mosaicall books the books of the Prophets and beyond all compasse the glorious Gospell And he saith These bookes are as it were an exposition of the figures of our law yet we do contemne them do not translate nor turne them into our language that we might view them AH And it behooueth euery one of vs to consider seeing that our Prophet saith That they