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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	part_n	whole_a	world_n	2,444	5	4.7041	4	false

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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

scriptum Respondit sic Quod dicit Alfurkan Cur dictum Alfurkan Dixit quia discretae sunt sententiae figurae eius Est liber legis Arabum Alchoran saith Cardinall Cusa ob praeceptorum collectionem Atque Alfurkan ob discretam capitum separationem nominatus pag. xxvi These lawes written by Mohammed as they say in schedules litle scroles were afterward by Omar digested into one volume which by Othoman was reuised corrected reduced into that order and ●orme as now we see to this day For thus ●aith mine Author Omar collegit schedas Muamedis Othmenus verò in meliorem ordinem redegit in capita distribuit ex iisque librum qui Alkoran siue Alfurkan vocatur componi curauit in quo omnia Muamedicae sectae dogmata instituta continentur ALGARBII or Garbij are a people belonging to the kingdome of Portugall whose countrey or prouince where they dwel is called Regnum Algarbiorum The word signifieth the Westerne-men And indeed they possesse the vttermost part of Spaine toward the West And for the same reason was the whole countrey of Spaine of the Greeks called Hesperia because it lieth not onely on the West of Italy but is also of all the maine land or continent of Europe the most Westerly part yea of the whole world I meane of that which was at that time knowne to the Romanes or Greeks This kingdome is bounded as we haue said vpon the West and South by the Ocean sea vpon the East by the riuer Guadiana how farre it extended Northward he doth not tell neither dare I determine Sub Portugallia hoc tempore ait doctissimus Ortelius ALGABIAE regnum quae eius pars maritima est versus Meridiem pertinet Eius enim Rex se Regem Portugalliae Algarbiae Guineae AEthiopiae Arabiae Persiae Indiae scribit Hoc regnum primùm circa annum 1100 initium habuit Ad ea enim vsque tempora sub Hispaniae nomine vti antiquitus censebatur Sic autem de eo Marineus scribit● Henricus quidam Lotharingiae Comes vir in bello fortissimus è Gallia veniens magnas aduersus Mauros res gessit Pro quibus Alfonsus VI Castellae rex permotus filiam suam notham nomine Tiresiam es matrimonio collocauit Galleciae partem quae in regno Portugalliae continetur nomine dotis assignauit Ex eo postea matrimonio natus est Alphonsus qui primus Portugalliae Rex est appellatus Primus qui Ulixbonam à Mauris recepit Quorum quinque simul regibus vno praelio superatis quinque scutorum insigne facti monumentum reliquit To Portugal at this time saith the learned Ortelius doth belong the kingdome of the Algarbij which is the sea coast of it toward the South For that king doth stile himselfe King of Portugallia Algarbia Guinea AEthiopia Arabia Persia and India This kingdome did first begin in the yeare of our Lord 1100. For euen vnto that time as anciently it hath bene it was accounted as a part of Spaine For thus doth Marineus describe this history One Henry Earle of Loraine a valiant man well experienced in warlike affaires coming thither out of France did great seruice against the Saracens For the which Alphonsus the VI king of Castile gaue him in mariage a bastard daughter of his called Tiresia withall did assigne in lieu of a dowrie that part of Gallecia which is contained within the kingdome of Portugall Of this mariage did afterward spring Alphonsus which was the first king of Portugall and was he that recouered Lisbone out of the hands of the Moores Who also ouercoming in one set battaile fiue of their kings in one day left vnto his successors for the armes of that kingdome fiue scutcheons for a memoriall of that honorable atchieuement of his ALHABASI or Alhabaës are those people which the Geographers commonly call Abassini that is the AEthiopians which at this day are for the most part vnder the gouernment and command of Prester Iohn as they vulgarly call him ALHACCAM see Haccam ALHAGE is a title of honour and dignitie amongst the Turkes and is giuen to all such as haue visited the Alcaaba or sepulcher of Mohammed And therefore is answerable to that degree of knight-hood amongst the Christians which they call Sancti sepulchri We may call them Knights of Mecha ALHEGIRA Alhegire and Taricha'lhegira is the Epocha of the Mohammetists or beginning of time from whence they beginne their account as the Iewes do from the Creation and the Christians from the birth of Christ. This aera or epocha of the Arabians beginneth as many do thinke from the time that Mohammed their Prophet fled from Mecha to Iethrab following herein as seemeth the nature of the word which signifieth a flight or running away or from the time of the first publication of his cursed law which the learned do rather applaud ALKABIS see Kabis ALKIBLA see Aba'lkibla ALKORAN Alchoranus Alchoranum sine articulo Korranus Chorranum the booke of the law of the false Prophet Mohammed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cantacuzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. Liber Arabicè Korràn nominatur Latinè verò Lex Dei salutaris Item alibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Retinense interprete Collectionem praeceptorum Cluniacense autem Collectaneum praeceptorum All of them do thus interpret the word although falsly as the learned can beare mee witnesse For grammer doth teach vs That the thema is not KARANA coniunxit collegit as they would make vs beleeue but KARA which signifieth to reade So that Alkoran in Arabicke is iust as much as Hammikrà is in Ebrew that is The text corpus iuris the authenticall body of their law As the Psalmes of Dauid in our Church are read ouer euery moneth that is euery thirtie daies and in the ancient Churches of the Greeks and Syrians euery 20 daies So is the Alkoran by the decree of Omar in their Mosquits read ouer once in a moneth Doctr. Mohammedis Omar primus legem tulit vt in omnibus templis Mescitas ipsi vocant per totum Septembrem mensem supplicationes fierent Omar was the first that made a law that in all their synagogues Mesgids they call them prayers should bee read euery day throughout the moneth of September This moneth they call Ramadhan which also is their Lent ●eiunium mensem totum seruari voluit tantumque noctibus cibum capi They fast an whole moneth together eating nothing all day long but in the night onely ALMEDEN see Elmeden ALMOHALLA signifieth the Campe or an armie that is a company of souldiers led and conducted by one Generall and lodging within the same trenches AMIR Amira Amiras or Admirant as some haue it signifieth a commander lieutenant or president Imperium obtinens or admirans regni as others interpret it Athemate AMARA praecepit Quidam Calyfa creauit quatuor tribunos militum vulgo Admirantes appellatos quibus singulis multos duces Centuriones attribuit

law of Moses the ancient Prophets and the glorious Gospell were written orderly and plainely And therefore our Prophet in the Assora intituled Ionas saith If there be any doubt to thee in religion I haue told thee enioyned thee saying Seeke the declaration and exposition thereof of them which did reade it before we did to wit of the Iewes and of the Christians which did reade the Law and the Gospell before our time AH I did neuer reade the Gospell neither did it euer seeme good vnto me to take that labor in hand For I do know that I shall not be able to attaine vnto it that is to conceiue how those Christians do worship one God onely and yet they say that Christ is the Sonne of God Now the Father and the Sonne are two Gods seeing also that God Almighty hath a Sonne not hauing a wife SH If there be no other greater difficulty then this despaire not for an answer is easily shaped to this question For I my selfe was once of this opinion but I wished that I might vnderstād it And at length I was satisfied and fully perswaded of it for it is a thing plaine enough and it cannot be denied AH In mine opinion it is a very strange thing that thou shouldst say It is a matter manifest But thou art a great learned man and very old and thou saidst I was satisfied I intreate thee therefore for God almighties cause to shew me the exposition of it that I may learne and make profite by thee SH Hearken with the eare of the spirit for except thou do so thou shalt not vnderstand me For this doth turne it selfe vnto almighty God AH Say on ô SHEICH I intreate thee for Gods cause SH I say That the Christians do confesse that there is one God simple euerlasting eternall almightie iust as we Musslemans do confesse AH In this point therefore our confessions do agree SH They do say That the Father the Sonne the holy Ghost are but one God For all these three are onely but one diuine essence AH This I do also well vnderstand SH Thou vnderstoodst yesterday how that euery rationall soule of man had three faculties to wit Vnderstanding Memory and Will Yet the man in whom this soule is is no more but one man AH This also is true and it behooueth euery man to confesse so much SH I do also beleeue that the rayes of the Sunne do come out of it And that from the fire heate doth issue And that a word doth arise out of the vnderstanding vttering it AH All this also is cleare SH Now we say That he that begetteth is the Father And that which is begotten is the Sonne AH In deed so they say SH So in the same manner therefore the Christians do say That Christ was the Sonne of God Because he is his word and God is the Father For he was begotten of him as the speech is begotten of Reason and as of the Sunne the beames Now as reason and speech are of one the same essence And the nature of the Sunne and of his raies are one and the same So Christ the Sonne with the Father hath one and the same nature And the essence of them is one and the same And therefore they are but one God and not two Gods Now because that our Prophet in the Assora intituled Annesa saith That Christ is the word of God we must needs in regard of the former demonstrations a little before premised also confesse That he is the Sonne of God because he is his word and is borne of him it followeth therefore That there is but one God For the essence of both being but one also the diuine nature is but one and the same And to say without any ground That God almightie should not haue a Son without a Wife were mere madnesse For God is a very spirit and in this diuine generation there needeth no vse of a woman Whosoeuer denieth this denieth also and saith that God is not an essence For in God there is no dimension He denieth also and saith that God doth not liue For he doth not eate Now this is mere ignorance and a great madnesse AH This is plaine that God doth not eate to sustaine life as man doth otherwise he should not be God SH And therefore I say seeing that our Prophet doth say That Christ is the word of God and doth name the word his Sonne for he is borne of him therefore we must also confesse that Christ is the Sonne of God thus then your question is answered AH By these parables that thou hast declared it seemeth so in my iudgement and that it may not be denied For indeed thou hast expounded the matter truly and well and I am glad of it and in all things I am well satisfied SH I told thee That those diuine and heauenly things which are not seene are not comprehēded by the vnderstanding neither are they conceiued of vs but by the meanes of some other creatures of God AH Well but I haue another doubt and that also a great one It seemeth that we cannot reade the Mosaicall bookes for this purpose And in like manner the Gospell can we not reade for expositions and comments although our Prophet do command the same SH How is this question another doubt AH The doubt is That all those bookes were altered and corrupted by the Christians especially the name of our Prophet as the Musslemans do affirme SH Art thou then one of them which do thinke so AH I do verily beleeue as all other of them do beleeue SH But this is a foule error for this reason onely If the Mosaicall bookes and the Gospell had bene altered or if they should haue bene one opposite to another our Prophet would not haue said That his writings should bee corrected by those bookes And in like manner it cannot be said That they were corrupted for this one other reason also For the Christians and the Iewes are contrary one to another and there was alwaies enmity betweene them But the text to them both is but one and the same In a word the Hebrew text of the Iewes doth agree with the Greeke and Latine texts word for word Furthermore after the daies of our Prophet which was after Christ somewhat more then 600 yeares as I told thee yesterday there were alwaies hereticks as Arians Nestorians Iacobites others seeing that they all haue one Gospell agreeing in all points And for that because in diuerse languages in the which they are found written And that in all corners kingdomes of the world the text is found so to agree that not so much as in one iot or title they do disagree seeing it is thus I say it cannot be iustly said that the Iewes and Christians haue agreed throughout the whole world of such diuerse nations to blot ought out of the bookes aforesaid Neither doth it satisfie reason to say That they haue

blotted out the name of our Prophet who in the Alkoran in many places doth commend Christ and the Virgine Mary his mother Therefore if the Christians had put out any names they would haue put out the name of the Iew which was the cause of his death or the name of Pilate who crucified Christ not Mohammed that commendeth him AH If this be thus it is confessed by thee that these bookes were neuer corrupted and then that they are bookes which had remained 600 yeares to wit from Christ vnto the coming of our Prophet SH By the aforesaid demonstrations thou must of necessitie say so willingly beleeue it and confesse as much For the contrary aduerse opinion is euery way without any shew of probability and hath no ground AH Our Prophet in the Chapter Albakara saith in the person of God himselfe We haue sent downe the prophecie of God and we haue kept it Now it seemeth to me that the meaning of this word Prophecie is nothing else but the glorious Gospell SH So indeed this place is vnderstood AH Therefore our Prophet saith it that he also doth magnifie the Gospell and doth according to the precepts of the same SH This is very apparant For he doth highly commend it and saith that it was giuen by God and is complete and perfect AH I haue read also in the Chapter Almaïda this saying To haue many bookes and to increase them doth profite nothing without a fulfilling of the Gospell and the Law that is of that which our Prophet doth ●each in it SH By hauing of bookes are ●ignified the Musslemans and so it is vnderstood also in the Assora Annesa and other places AH We say That God Almightie gaue the Law to our Prophet last of all as a ●eale of the Prophets and complement of the law of those which went before How then is it giuen vnto the Mosaicall law and the Gospell SH We do also say he is a generall Prophet to all Prophets But wee know that he knew not any language but the Arabicke tongue only neither did he speake any other language neither had he learned any other tongue And indeed the Alkoran is not found written in any other language but in the Arabicke tongue onely AH Therefore there remaineth yet another great difficultie videl How this law should be vniuersall seeing that it is not found written but in the Arabick tongue onely and for that this our Prophet could not speake any word of any other language and because that he and his law were not for all men for all creatures or people SH Wherefore do you thinke so AH Because I do see that God Almighty would first that the Gospell should be for a generall law to all men And therefore God of all goodnesse gaue the knowledge of all tongues miraculously to his Apostles and to his Disciples and Preachers Wherefore they by by preached it throughout the whole world and the Gospell was written in all languages Now this thing was requisite for vs also to do both for the honour of God and his praise as also for the saluation of our soules throughout all kingdomes of the world seeing that our Prophet doth say in the Chapter Amran That no one man shall be saued but by his mediation or by his law and not otherwise SH I told thee that our Prophet saith that himselfe doth not vnderstand his owne law but God onely doth vnderstand it for he is most skilfull Who therefore can teach it or know how to preach it AH Therefore we do follow that which is vnknowne to vs. Now how much and how grossely do they erre which do not vnderstand or haue not heard the law But by your patience I vnderstand that this reason is not receiued as current SH Wherefore AH Because that in the Alkoran there is in truth no sentence written but it may be vnderstood of euery one that vnderstandeth the Arabicke tongue Yea and thou knowest it for thou had read much SH I know well but in respect of the loftines of the phrases of our Prophet I spake it AH But let vs leaue all other demonstrations and let vs consider this one sentence onely to wit that saying That God gaue his law in the world which may not be vnderstood especially of those which follow i t it is beyond the reach of reason and compasse of faith SH Truth it is that this is strange yet it may not be spoken of God Almightie For an vnderstanding and iust man doth not command to another man any thing but that which he doth vnderstand which is within his abilitie is possible for him to do And so if God be most wise and iust he will not force the soule to any thing but that which is within compasse of it This confession is sound and thus we ought to beleeue For God is most wise and iust in very deed AH Yet I cannot but maruaile how it cometh to passe that our Prophet in his Alkoran which is the law of God a serious matter as wherein is declared the meanes of the saluation of our soules hath inserted in it such small matters and so impertinent As of the Ant of the Smoake and such like for these do no way further a man in matters of religion or of his saluation I pray you what profite do you get by the Ant that did speake or did not speake but laugh Or that the heauen was made of the smoake and the smoake of greene things and of the sea And that the sea doth run from the mount Kaf which doth compasse the whole world and the earth and supporteth the celestiall orbes SH This the Astronomers do denie yea all Philosophers do improue this opinion But therefore they are spoken parabolically AH It is a foule shame that we should say so that in our law I meane there should be any such thing that either of wise men or of others should be taken as false and fabulous For then euery thing should remaine doubtfull and vncertaine neither do I know which way or what part to take to proue that this law onely is true and neces●ary to saluation seeing that wee cannot proue this That it was demonstrated by apparant miracles from God Now if it shall be said that this Law came from God● as the Law of Moses did which God gaue vnto Moses in mount Sinai in the day time with fire thundring and great lightning for the satisfaction of his people which saw and heard and certainly knew that God gaue it Thus also was the Gospell confirmed by miracles and great wonders which Christ first did then his Apostles and lastly his Disciples As the giuing of life vnto the dead in all sorts of men The giuing of sight of the eies to the blind hearing to the deafe health to those that were sicke of any manner of disease as our Prophet doth also witnesse in the end of the Chapter Almaïda of his Alkoran Lastly his

are sacred good bookes and were giuen of God whether he say true or no. If he say true then we ought to reade them for profite sake If he do not speake truth wherefore do we say that our Prophet is true But without doubt the history is so For the world from 600 yeares before our Prophet as we haue sayd did know it and that before these bookes And the verity and truth of them doth testifie that they are holy good SH Also I do affirme that our Prophet in the Chapter Almaida doth say these words That the study of this booke is altogether vaine if withal the Gospell the law be not obserued Therfore the Musslemans must vnderstand the intention of this booke AH Thou spakest in our last conference yesterday of this place which is indeede worthy of consideration for the words are cleare and plaine SH And because I do see that it is a necessary place therefore if the words bee so perspicuous I say to thee againe the second time in sober sadnes that thou and all such as thou art ought to obserue it well and that for good reason for our Prophet speaketh these words and yet we do not translate them AH This was for our disobedience And for our other sins I do beleeue that our Prophet spake these words vnto his sectaries that is You shal be separated farre off from me vnto the seuenty three generation and one onely shall enter into Paradise the rest all of them shall go to the fire SH But I say to thee that in the chapter Mary he saith thus That all the Musslemans shall go into the fire and of this I am afraid For in asmuch as he saith All no one is excepted and therefore it behooueth vs in this our life to consider our estates and to labour with great endeuour that we do not go into Gehenna and eternall perdition AH We according to the saying of our Prophet are more abhominable then the Iews and Christians for in the Chapter Baccara he saith That the Iewes Christians shall go into Paradise SH And in the Chapter Abraham he saith That not any one shall go into Paradise but by the meanes of our law Now this is contrary to the former and truth is not figured out by contrarieties but in the Alkoran in many places you shall finde contrarieties And these contrarieties amongst vs are the cause of other brutish opinions Now this doth not fall out to those that reade the glorious Gospell and do informe themselues after the precepts thereof But it is manifest that good Christians when they are found in any tentation misery of this world at that instant their soules are replenished with the loue of God and in the sense thereof they do exceedingly reioyce AH This reioycing and this power which is in the soules of the Christians in the midst of miserie and tentatiō in this world is demonstrated from that glory and the blessednesse which God will giue them for euer that is Paradise SH Our Prophet in the Chapter Almaïda speaketh altogether cōtrary to that which thou now speakest For he in that Chapter doth shew that the Iews and Christians shall not be the sonnes of God nor any of his friends And this is manifest by the misery and oppression in this world which God doth lay vpon them for their sinnes AH Now in mine opinion from hence it cannot be argued that they are not the friends of God But what is thine opinion of this matter SH With me that is firme and good that is receiued amongst the learned in generall and of the wisemen of the world that is That the Iewes were afflicted of God and were dispersed as it doth appeare plainely 1000 yeares ago and more and that they are without a Temple without sacrifice and without a Priest for this sin of apostasie onely which they did do against Christ which was the Word of the euerlasting God and his eternall Sonne as I shewed thee yesterday AH What dost thou say then of the afflictions of the Christians which God layeth vpon them SH This is not like vnto the misery of the Iewes for in all that religion the Christians haue a Priest Churches and they do sacrifice their sacrifices praise God and his glorious name not onely in the place where they haue the sole command but also in Constantinople Egypt Arabia in Ada the new That is the Ilands in the Sea and in all quarters of the world Therefore we ought to say that their miseries do testifie the loue of God toward them as Salomon the wise doth affirme when he sayth That a good father doth chastise his sonne whom he loueth very much and Dauid the Prophet saith The good through many miseries great tentations shall enter into the kingdome of God And moreouer That the good are tried of God as the gold which is tried in the fire And therefore I when I do see man in felicity in this world and according to his desire to enioy worldly matters without any crosse at all euen at that instant I am afraid of him For Dauid the Prophet also saith I haue seene the wicked exalted and magnified and I went out and he was gone and I asked after him and he was not to be found and there was no signe of his place in the which he had bene Therefore the sayings which are in the Chapter Almaïda cannot signifie that the Christians by reason of the misery which at some time they do suffer are not the sonnes nor friends of God but it doth teach the contrary that by the testimony of Dauids owne words neither is there any thing else that I am able to say to it AH I haue heard thee say A Iewish fable that Salomon was exceeding wise whether was that he that is mentioned in the chapter Amemela that had a great army of Angels of men and other liuing creatures and when Salomō found the Ants innumerable as the running waters he commanded one of them to go into their holes and after that it spake with Solomon and laughed also as it is recorded in that Chapter SH I do know that this is recited in that Chapter but I do not know what I may be able to say vnto thine answer for I do not vnderstand the meaning of it AH I do wonder greatly at thee why thou canst not vnderstand this thing seeing that it is so plaine SH He that will take this as a parable to him it may be plaine AH How can it be vnderstood as a parable it not being in it owne nature true For neither had Solomon any such army neither did the Ant so miraculously speake or laugh SH I do maruell at thee for thou doest shew thy selfe to haue little vnderstanding in that thou doest not know that Solomon which was the son of Dauid did neuer leuy any armies neither of Angels nor of beasts but he was very learned and