But go along with vs on our iourney AH The Lord increase your Honours health and the Lord blesse you I am bound alwaies to loue you especially aboue all men for this your promise and I hope you will performe as much and I shall alwaies pray vnto the Lord to reward you for it abundantly Well let vs go on our iourney The end of the first Dialogue The second Dialogue AH I Did so reioyce at our conference which we had yesterday that since I was borne I do not remember that euer any thing hath reioyced me more SH In deed this is the excellent property of the vnderstanding when it learneth any spirituall thing and is delighted with diuine conceipts where our soule resteth as in the worthinesse and blessednesse of them it desireth alwaies to go on forward AH Therefore many men being in some grieuous sinne when they are by their owne will depriued of this spirituall delight they are delighted onely with worldly and bodily pleasures like brute beasts which haue no vnderstanding nor capacity SH And on the contrary wisemen alwaies of euery profession countrey haue knowne and taught That the true ioy and comfort of man is in liuing according vnto reason For in it is his perfection not in lustfull sensuality for in it is nought but vile shame by no meanes to be entertained and for the most part vnlawfull AH Moreouer also This ioy that doth arise out of knowledge as thou hast said I take to be another kind of ioy and man also himselfe delighteth and ioyeth in it much more then in the other SH What manner of thing is this AH It is that when a man cometh to honour wealth or command ouer other men SH This is indeed a ioy but it is a worldly ioy and that which soone decayeth For it hath an end at the death of the body Yea and oft-times also before the death of the body it is lost by many accidents casualties But the spirituall ioy which is according vnto perfection beginneth in this world and continueth in the world to come for euer and euer For it draweth our soule vnto his true end that is vnto God our Creator AH In truth there is a great difference betweene this ioy and that And seeing that this ioy which thou callest worldly ioy is so small a ioy of little continuance and doth so soone decay I do maruaile why all wise men do not seeke after this which is eternall and stable SH This groweth and ariseth out of the imperfection of wisedome in them But he is wise indeed that doth seeke and labour to find himselfe euery day thus reioycing more and more AH Teach me therefore I pray thee for Gods sake how a man may begin to enter into this way to seeke it with his heart SH First of all he must winde himselfe out of all desire of worldly businesses wealth and worldly preferments and that from the heart as in deed being things that are but additaments hindering our course to runne from all lustfull sensualitie that is vnlawfull For the earnest endeuour of the Spirit and fleshly concupiscence contending one with another do stay the course of the Spirit and meditation of godly matters AH What thing then may helpe a man to separate himselfe from these vnlawfull things SH This shall be done by the helpe of God By the meanes of an vpright life By obtaining of perfection that is by true religious seruice and knowledge of the precepts of God and of his Law By relying vpon him and being moued according to his will and pleasure AH Teach me for God almighties sake out of the law of our Prophet out of euery Assora of the same some certaine perfections which I may follow and some other out of the commandements of God which I may follow For the law which was giuen of God must needs containe all perfections holy rules SH This demand of thine doth shew that thou hast not read the Alkoran AH Why do you say so seeing that you know that I loue to reade it at certaine conuenient times SH This therefore thou must know That our Prophet doth say that there is not any one man that can vnderstand the Alkoran And that himselfe also did not know the meaning and exposition of it And that God alone doth know the sence of it AH Moreouer this is well knowne vnto vs all That our Prophet did go vp into heauen And therefore wee must needs know what perfection he was worthy of for this fauour SH In deed himselfe doth record in the Alkoran That he ascended vp into the highest heauen Fabula plusquam Talmudica One of R. Lumleys tales but he speaketh not one word of his worth dignity and perfection But he saith That Gabriel on a night did knocke at his gate and he arose out of his bed where he did sleepe with his wife Aïsha and he opened the gate and the Angell saluted him and said vnto him The peace of God be vpon thee and thy wife thou must with me go vp into heauen that thou maist see in this blessed night the secrets of God Now this vision and iourney did neuer befall to any sonne of Adam Item he reporteth in the Alkoran That he rode vpon Barak which was with Gabriel And Barak did speake saying Thou shalt not ride me except thou wilt promise me to pray for me before the maiestie of God almightie and his excellencie Then riding vpon him he was carried as he saith in his Alkoran praise be giuen to him that led his seruant vnto his end and from thence also he went vp by staires euen vnto the very throne of God as he saith AH I am amazed at this thine answer SH Wherefore and for what cause AH For that if we do yeeld to go to heauen either by Barak or by any other going vp by the meanes of the Angell by ascent vp by the meanes of staires as our Prophet went vp by Gods helpe speciall fauour then we shall neuer come to heauen because this speciall helpe shall not be granted to all the world Furthermore tell me I charge thee in Gods name seeing it is not possible to vnderstand the Alkoran how God Almightie doth command that we should follow it And seeing the law is not to be knowne it is impossible also to obserue it And if we which do follow it do not vnderstand how to keepe it and vse it then how is it possible to do after the will of almightie God that by the meanes of this law we may demand of him Paradise SH I say vnto thee as our Prophet did say speaking of his owne religion But I will not declare this plainely For God onely knoweth the sence of the Alkoran AH I do not beleeue that there was euer any other religion in the world but this that was vnknowne to those that were bound to keepe it and to follow it SH Without all doubt the
meane to rest themselues Let vs also do as they do and let vs be neere one another here and to morrow by Gods grace we shall haue time to conferre againe of this matter and then let vs speake of such things as may also concerne vs to know for our saluation AH When we haue a purpose to conferre of things which are the fountaine of profite and also necessary vnto our saluation I beseech thee let vs go alwaies together but for this time let vs rest in the name of God and to morrow if God Almighty say Amenâ— we will meet and confere together The end of the second Dialogue The third Dialogue AH BY our conference had on these two last dayes iourneyes I perceiue apparentlie that our vnderstanding is like vnto a field or stony ground which when it is well tilled doth thrust out bring forth fine flowers and pleasant fruites but wheÌ„ it lieth waste there growâ—th in that land field nought but weeds bushes and euill plants good for nothing SH This similitude is good but tell me what thou meanest by the Flowers and Fruiâ—es of the vnderstanding And what thou meanest by Plants good for nothing AH By Flowers I do giue to vnderstand euill thoughts and cogitations By Fruites good workes which arâ— perfect and are done of good men and such as are true beleeuers By Bushes are vnderstood euill cogitations which are conceiued against vs and hurt our good name Lastly by vnprofitable weâ—ds are vnderstood bad deeds which do grow out of the peruerse heart of man which is like vnto a stony field that is vntilled and neuer cometh neare vnto perfection SH And I in truth do vnderstand that our conference hath beene like a text expounding out of our law many subtle things as also out of other bookes commended and allowed by our Prophet AH And by this meanes I do know my selfe out of thy conference aforesaid for I haue before this heard that our vnderstandings are perfected by the considerations of the subtleties of the law which do driue out vaine euill thoughts which do not worke any good worke SH Because I see thou takest pleasure in these conferences and that thine vnderstanding is enlightned with these â—ine speculations I do loue alwaies to conferre with thee For I am delighted and very much pleased with the study of good bookes and the speculation of spirituall thing I delight also aboue measure in thy spirituall fruite and thou contentest me well AH I would to God I might heare thee continually that I might remaine in thy seruice and presence alway for the increase of learning knowledge For it doth also appeare that thou art good for all things and louest learning SH That we should be alwaies together it is impossible seeing that to morrow we must part for all our care therefore if it please God in these speciall points we will rest content But it is against my wil. For this thy loue to comprehend all briefly cannot be found in all men For euery man forgetteth himselfe and his minde also inclineth vnto the loue of this transitory world and delights of the same reuiueth not according to the conceipts of the soule the lusts of which do spoile the body and pollute the soule and in a word do kill the soule and body too AH And first of all which of vs is there that doth thinke any thing els but hurtfull pleasures and worldly glory which do passe away as the clouds and shadow do passe For indeed there is not any man that doth glory in spirituall and heauenly pleasures and as for life eternall and the true life of the soule no man considereth it any whit SH For Almightie Gods sake let vs call to euery man of the world to do some of these things that he may enlighten their minds and hearts that they may know errour and sin in which they do persist that they may rise from worldly care and staine of iniquities in which they stand euen vp to the necke that they may desire with all earnestnesse and true vnderstanding to conceiue the counsails of God which they shall learne in his holy law AH See euery good thought true desire and good fruite doth grow out of the knowledge of the holy law SH Without doubt whosoeuer doth not know the law they are blind in the light of vnderstanding as he that is blind in the bodily eie doth alwaies stumble in the way and of himselfe at all times doth fall into perdition AH It is manifest therefore in what danger all negligent men are and such as are ignorant of the law of God Now these are many For they do not sticke but vnto the pride of the world to worldly honour and all manner of riches as if in this world we should alwaies haue our being and abiding when as we do see that this day we liue and to morrow we are dead O monstrous folly misery and great mischiefe SH Vpon this I also do confesse that there is found in my heart alway some heauinesse deiection and great melancholy These are the errors of our times For in euery place there are men clothed so proudly and scornfully also euery man studieth onely how to get riches and money laboreth to get wiues seruants slaues and other worldly commodities which are transitory and very few are found which do delight in reading the bookes of the holy law in which there are euerlasting treasures and perpetuall riches both of our soules and eternall life AH I do confesse that many do excuse themselues saying That our law is metaphoricall and therefore it ought not to be read SH This indeed is very true That in it there are metaphors and subtleties yet our Prophet doth not say That it is not to be read neither doth he forbid vs to know it But â—e addeth this That it is without any profite Yet in the title Ionan he sayth If you haue any doubt of them I haue giueÌ„ them vnto you turn ye the solution therfore of your metaphors vnto the doctours and expositours that is to those which haue read the bookes before you and haue knowne the bookes of the Iewes and Christians which haue beene giuen to them before vs as the bookes of Moses and the Gospell For these bookes are commended by our Prophet in many places and that his commendation is true For they are in very deed holy bookes AH But our learned men do say that these books were changed and therefore we as I do vnderstand do not seeke after those bookes SH Yesterday also thou toldst me as much This is a foule fault of our men the Musslemans I meane nay I dare boldly affirme it to be a grosse errour seeing that all the sacred bookes haue bene found from the beginning in all languages and in all kingdomes and seeing that euery one of them do agree one with another Moreouer it is incredible For our Prophet doth say that we
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