OpenLLM-France/wikimedia huggingface dataset:
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Bourke (Thomas)

​BOURKE (THOMAS), printer at Waterford and Kilkenny, Ireland, 1643-48. The authorised official printer of the Catholic Confederation. Sir J. T. Gilbert describes him as a "native printer." In 1643 he is found at Waterford, where he continued until 1645, when he appears to have moved to Kilkenny, where in that year was printed Henry Burkhead's A tragedy of Cola's Furie or Lirenda's Miserie, of which there is a unique copy in the British Museum. The books that came from the Kilkenny press bore no printer's name, but Bourke's name is found on a broadside printed there entitled Declaration by the Confederate Catholics' Council, 1648. [Library N.S., October, 1901. Irish Provincial Printing, by E. R. McC. Dix.]
# A Dictionary of All Religions and Religious Denominations/Bereans

BEREANS, a sect of Protestant Dissenters from the church of Scotland, who take their title from, and profess to follow the example of the ancient Bereans, (Acts xvii. 11.) in building their system of faith and practice upon the scriptures alone, without regard to any human authority whatever.
Mr. Barclay, a Scotch clergyman, was the founder of this denomination. They first assembled as a separate society of Christians in the city of Edinburgh, 1773.
The Bereans agree with the established churches of England and Scotland respecting the trinity, predestination and election, though they allege that these doctrines are not consistently taught in either, but they differ from them in various points. Particularly, they reject all natural religion; and assert, that our knowledge of God is from revelation alone.
They hold faith to be a simple credence in God's word. They consider personal assurance as of the essence of faith. They argue, that God has expressly declared, He that believeth shall be saved; and therefore it is not only absurd but impious, and in a manner calling God a liar, for a man to say, "I believe the Gospel, but have doubts nevertheless of my own salvation." They maintain that unbelief is the unpardonable sin.
They consider a great part of the Old Testament—history, and the whole book of Psalms, as typical or prophetic of Christ, and do not apply them to the experience of private Christians. See Hutchinsonians.
In admitting to communion, this denomination do not require that account of personal experience which many other churches do. When they exclude unworthy members for immoral conduct, they do not think themselves authorized to deliver them over to Satan, as the apostles did; that power they consider as restricted to the apostles, and to the inspired testimony alone; and not to be extended to any church on earth, or any number of churches, or of Christians, whether decided by a majority of votes, or by unanimous voices.
The doctrines of the Bereans have found converts in England, Scotland, and America.

## Original footnotes

* ↑ Mr. Barclay says, "By whatever evidence I hold the resurrection of Jesus, by the same precise evidence I must hold it for a truth that I am justified—for God hath equally asserted both."—On this M'Lean remarks—"The resurrection is a truth independent of my believing, and the subject of direct testimony; but my justification is not declared to be a truth until I believe the former; nor is it directly asserted, but promised on that provision. If thou shalt believe, &c. Rom. x. 9." See M'Lean's Commission of the Apostles.
* ↑ See Barclay's Works. Nicols' Essays, &c.
# A Dictionary of All Religions and Religious Denominations/Birmans

BIRMANS, inhabitants of the Birman country in India. Their Religion originated from the same source as the Hindoo, but differs in some of its tenets. They are worshippers of Boodh, in which form they believe Vishnu appeared in his ninth incarnation, and forbade the depriving any being of life. They therefore eat no animal food; and believe that, after having undergone a number of transmigrations, they shall at last be either received to their Olympus, or sent to a place of punishment.
The Birmans do not torture their bodies like the Hindoos; but think it meritorious to mortify them by a voluntary abstemiousness and self-denial.

## Original footnotes

* ↑ Symes' Embassy to Ava.
# A Dictionary of All Religions and Religious Denominations/Bogomiles

BOGOMILES, a sect in the twelfth century, which sprung from the Massalians. They derived their name from the divine mercy, which its members are said to have incessantly implored; for the word bogomiles, in the Mysian tongue, signifies calling for mercy from above.
Basilius, a monk at Constantinople, was their founder, and the doctrines he taught, it is said, were similar to those of the Manicheans.

## Original footnotes

* ↑ Mosheim, vol. ii. pi 444.
# A Dictionary of All Religions and Religious Denominations/Bohemian Brethren

*BOHEMIAN BRETHREN, a Society of Christian Reformers, which sprang up in Bohemia about 1467 ; in 1535 they united with the Lutherans and afterwards with the Zuinglians.
# A Dictionary of All Religions and Religious Denominations/Bonosians

BONOSIANS, a branch of the Photiniaus, who followed the opinions of Bonosus, bishop of Sardica. See Photinians.
# A Dictionary of All Religions and Religious Denominations/Bezpopoftschins

*BEZPOPOFTSCHINS, a class of Russian Dissenters, including all those who either have no regular priests, or who refuse to acknowledge those of the established church: they are the Duhobortsi, Pomoryans, Theodosians, and ten others, which will be found under their places in the alphabet.

## Original footnotes

* ↑ Pinkerton's Greek Church, p. 305.
# A Dictionary of All Religions and Religious Denominations/Biddelians

BIDDELIANS, the followers of John Biddle, a Socinian, who in the year 1644 erected an independent congregation in London. He taught that Jesus Christ hath no other than a human nature; and yet, like Socinus, made no scruple of calling him God, on account of the divine sovereignty with which he was invested. See Socinians.

## Original footnotes

* ↑ Lindsey's View of the Unitarian Doctrine and Worship, p. 289.
# A Dictionary of All Religions and Religious Denominations/Berangarians

BERENGARIANS, a denomination in the eleventh century, followers of Berengarius, who asserted that the bread and wine in the Lord's supper are not really and essentially, but figuratively, changed into the body and blood of Christ. But his followers were divided in opinion: all agreed that the elements are not essentially changed, though some allowed them to be changed in effect.

## Original footnotes

* ↑ Dict. of Arts and Sciences, vol. i. p. 289.
# A Dictionary of All Religions and Religious Denominations/Beryllians

BERYLLIANS, so called from one Beryllus, an Arabian bishop in the third century. He taught that Christ did not exist before Mary; but that a portion of the divine nature was united to him at his birth.

## Original footnotes

* ↑ Mosheim, vol. i. p. 248.
# A Dictionary of All Religions and Religious Denominations/Bethlehemites

*BETHLEHEMITES, a sect, or rather a religious order, distinguished by a red star on their breast, which they called the Star of Bethlehem. They settled at Cambridge in the thirteenth century.

## Original footnotes

* ↑ Buck's Theol. Dict.
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/108

[Sidenote: 108. Ainee again quoted and refuted.]
Ainee, the author of the commentary on the Hedaya, called Binayah, in justifying the war of aggression against the unbelievers, quotes two verses from the Koran, and two traditions from the Prophet, and says,—"If it be objected that these absolute injunctions are restricted by the word of God, 'if they attack you, then kill them' (II, 187), which shows that the fighting is only incumbent when the unbelievers are the aggressors in fighting, as it was held by Souri, the reply is that the verse was abrogated by another, 'So fight against them until there be no more persecution' (II, 189), and 'fight against those who do not believe in God.' (IX, 29)." But he is wrong in asserting that the verse II, 187 was abrogated by II, 189, and IX, 29. There is no authority for such a gratuitous assumption. And besides, both these verses (II, 189, and IX, 29) relate to defensive wars as it has been already explained in paras. 96-99.

## Footnotes

* ↑ Sura IX, 5 and 12. These verses have been discussed at pages 51-55.
* ↑ "The Jihád will last till the day of the Resurrection." "I have been enjoined to fight the people until they confess there is no god but the God." For these traditions see the next para.
* ↑ Vide Ainee's Commentary of the Hedaya, Vol. II, Part II, p. 790.
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/102

[Sidenote: 102. Ainee quoted and refuted.]
Another commentator of the Hedaya, Ainee (who died in 855) follows Kifaya already quoted, and mentions some other verses of the Koran on the war of aggression, which the author of Kifaya has left uncited in his work. They are as follows:—
"... Then do battle with the ringleaders of infidelity,—for no oaths are binding on them—that they may desist."—(Sura IX, 12.)
"War is prescribed to you, but from this ye are averse."—(Sura II, 212.)
"March ye forth, the light and heavy, and contend with your substance and your persons on the Way of God."—(Sura IX, 41.)
The first verse when it is complete runs thus:—"But if, after alliance made, they break their oaths and revile your religion, then do battle with the ringleaders of infidelity,—for no oaths are binding on them—that they may desist;" and fully shows by its wording that it relates to the war of defence, as the breaking of alliances, and reviling of the Moslem religion were the grounds of making war with the object in view that the aggressors may desist. This verse is one of those in the beginning of the ninth Sura, which have already been discussed.—(Vide pages 51-55.)
The second verse (II, 212) does not allow a war of aggression, as the next verse (II, 214) expressly mentions the attacks made by the aggressors on the Moslems. It has been quoted at full length in page 18.
The third verse (IX, 41) was published on the occasion of the expedition of Tábuk, which was certainly a defensive measure, and has been discussed in pages 51 to 55.

## Footnotes

* ↑ "Binayah", a commentary of the Hedaya, by Ainee. Vol. II, Part II, page 789.
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/104

[Sidenote: 104. Ibn Hajar quoted and refuted.]
Shahábudeen Ahmed-bin-Hajr Makki writes:—
"Fighting was prohibited before the Hegira, as the Prophet was enjoined only to preach and warn and to be patient in the persecutions of the unbelievers in order to conciliate them. After this, God gave sanction to the Moslems for fighting, (after that had been prohibited in seventy and odd verses), when the unbelievers were the aggressors, and said, 'And fight for the cause of God against those who fight against you' (II, 187). And it is a genuine tradition from Zohri that the first revealed verse sanctioning it was, 'A sanction is given to those who are fought, because they have suffered outrages' (XXII, 40): that is a sanction was given for fighting on the ground of the word 'fought.' Then the war of aggression was made lawful in other than the sacred months, 'When the sacred months are over....' (IX, 5). After this, in the eighth year of the Hegira, after the victory of Mecca, the fighting was enjoined absolutely by the words of God; 'March ye forth, the light and the heavy' (IX, 41); and 'attack those who join gods with God in all' (IX, 36). And this is the very verse of the sword, and some say the preceding verse is the verse of the sword, while others think that both bear on the same subject, i.e., of the sword."

## Footnotes

* ↑ Tuhfatul Muhtáj fi Sharah-al-Minhaj, Part IV, page 137.
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/106

[Sidenote: 106. Halabi quoted.]
Nooruddeen Ali al Halabi (died 1044 A.H.), the author of Insan-ul-Oyoon, a biography of the Prophet, writes:—
"It is not hidden that the Prophet for ten and odd years was warning and summoning people without fighting, and bearing patiently the severe persecutions of the Meccan Arabs and the Medinite Jews on himself and on his followers, because God had enjoined him to warn and to have patience to bear the injuries by withholding from them, in accordance with His words, 'Withdraw from them' (V, 46); and 'endure them with patience' (XVI, 128; XVIII, 27; XXXI, 16; LII, 48; and LXXIII, 10). He also used to promise them victory. His companions at Mecca used to come to him beaten and injured, and he used to tell them, 'Endure with patience, I am not commanded to fight,' because they were but a small party at Mecca. After this, when he was settled at Medina after the Hegira and his followers became numerous who preferred him to their fathers, children, and wives, and the unbelievers persisted in their idolatry, charging him with falsehoods, then God permitted his followers to fight, but against those only who used to fight against them (the Moslems), and were aggressors, as he said, 'If they fight you, then kill them' (II, 187). This was in the year of Safar A.H. 2.... Then the whole Arab host marched against the Moslems to fight against them from every direction. The Moslems passed whole nights in arms, and during the day they were in the same state, and longed to pass peaceful nights without fear from anybody except from God. Then it was revealed, 'God hath promised to those of you who believe and do the things that are right, that he will cause them to succeed others in the land, as he gave succession to those who were before them, and that He will establish for them that religion which they delight in, and after their fears He will give them security in exchange' (S. XXIV, 54). After this to attack first was allowed against those who had not fought, but in other than the sacred months, viz., Rajab, Zulkada, Zulhijja, and Mohuram, according to the precept, 'And when the sacred months are passed, kill those who join gods with God ...' (IX, 5). Then the order became incumbent after the victory of Mecca, in the next year, to fight absolutely without any restriction, without any regard to any condition and time, by the words of God, 'Attack those who join gods with God in all' at any time (IX, 36). So it is known that the fighting was forbidden before the Hegira up to the month of Safar in its second year, as the Prophet was in this period ordered to preach and warn without any fighting, which was forbidden in seventy and odd verses. Then it was permitted to fight against only those who fought against them. Then it was allowed to fight against those who fought aggressively in other than the sacred months. After this it was enjoined absolutely to wage war against them whether they did or did not fight, at all times, whether during the sacred months, or others of the year."

## Footnotes

* ↑ Insan-ul-Oyoon, Part II, pp. 289, 291. Chapter on "Campaign."
# A Critical Exposition of the Popular 'Jihád'/Chapter 12

The Popular Jihád or Crusade; According to the Mohammadan Common Law.
* 89. The Koran enjoins only defensive wars
* 90. The Mohammadan Common Law and the Jihád
* 91. When is Jihád a positive injunction
* 92. The Hedáya quoted and refuted
* 93. Rule of interpretation
* 94. The Common Law and its commentators
* 95. Kifáya quoted
* 96. Further quotations
* 97. The Kifáya refuted
* 98. S. IX, 5, discussed
* 99. S. II, 189, discussed
* 100. S. II, 189, and VIII, 40, are defensive
* 101. All injunctions were local and for the time being
* 102. Ainee quoted and refuted
* 103. Sarakhsee quoted and refuted
* 104. Ibn Hajar quoted
* 105. Ibn Hajar refuted
* 106. Halabi quoted
* 107. Halabi refuted
* 108. Ainee again quoted and refuted
* 109. Continuation of the above
* 110. Traditions quoted and refuted
* 111. Early Moslem legists against the Jihád
* 112. Biographical sketches of the legists
* 113. European writers' mistakes
* 114. Sir W. Muir quoted and refuted
* 115. Islam not aggressive
* 116. Mr. Freeman quoted and refuted
* 117. The Revd. Mr. Stephens quoted and refuted
* 118. Mr. Bosworth Smith quoted and refuted
* 119. Mr. George Sale quoted and refuted
* 120. Major Osborn quoted
* 121. Major Osborn refuted
* 122. The IX Sura of the Koran
* 123. The Revd. Mr. Wherry quoted
* 124. Example cited from Jewish history explained
* 125. Mosaic injunctions
* 126. The Revd. Mr. Hughes quoted and refuted
* 127. Meaning of the word Jihád
* 128. Sura XLVIII, 5, explained
* 129. The Revd. Malcolm MacColl quoted
* 130. The untenable theories of the Mohammadan Common Law
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/101

[Sidenote: 101. All injunctions local and for the time being.]
Lastly, supposing the Koran permitted waging aggressive wars against the Meccans, who were the first aggressors, this does not corroborate the theory or principle of the Common Law of making lawful aggressive wars in future on the authority of these verses, as all of them in the Koran on the subject of war relate only to Pagan Arabs, who had long persevered in their hostility to the early Moslems or to the Jews, who, being in league with the Moslems, went over to their enemies, and aided them against the Moslems. These verses are not binding on other persons, who are not under the same circumstance as the Moslems were under, at Medina. [See para. 90.]
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/100

[Sidenote: 100. S. II, 189, VIII, 40, are defensive.]
Besides, this verse as well as the fortieth verse of Sura VIII have indications in themselves of their relating to a defensive war. As the torture, aggression, in short, the persecutions suffered by the Moslems from the Koreish, are very clearly indicated by the word fitnah in these two verses, the object of fighting or counterfighting by the Moslems is plainly set forth, which is to suppress the persecutions.
They have clear reference to the persecution, to stop or remove which they enjoined fighting, and this was fighting in self-defence obviously.
They also show that the Meccans had not desisted from persecuting and attacking the Moslems, and therefore a provision was made that if they discontinue their incursions, there will be no more hostility. This is quite sufficient to show that these verses relate to the defensive wars of Mohammad.
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/103

[Sidenote: 103. Sarakhsee quoted and refuted.]
Sarakhsee generally entitled Shums-ul-a-imma (the Sun of the Leaders), who died in 671 A.H., as quoted by Ibn Abdeen in his Radd-ul-Muhtár, makes several stages in publishing the injunctions for fighting. He writes:—
"Know thou, that the command for fighting has descended by degrees. First the Prophet was enjoined to proclaim and withdraw, 'Profess publicly then what thou hast been bidden and withdraw from those who join gods with God' (XV, 94). Then he was ordered to dispute kindly; 'Summon thou to the way of thy Lord with wisdom and with kindly warning: dispute with them in the kindest warning' (XVI, 126). Then they were allowed to fight, 'A sanction is given to those who are fought....' (XXII, 40). Then they were allowed to fight if they (the unbelievers) attacked them, 'If they attack you, then kill them' (II, 187). After this they were enjoined to fight on the condition of passing over the sacred months, 'And when the sacred months are passed, then kill the polytheists' (IX, 5). After this they were enjoined to fight absolutely, 'And fight for the cause of God....' (II, 186, 245). And thus the matter was settled."
There was no injunction for fighting absolutely or aggressively in the Koran. I have already explained the 5th verse of the ninth Sura as not allowing an offensive war. And the same is the case with the 186th verse of the second Sura, which has in itself the condition of fighting against those only who fought against the Moslems. The other verse, 245th, of the same Sura is restricted by the verse 186th, (and is explained by the verse 245th), which refers to the defensive measures. This verse is quoted in page 19 of this work.

## Footnotes

* ↑ Part. III, page 219.
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/105

[Sidenote: 105. Ibn Hajar refuted.]
I have already explained the several verses quoted by the author in preceding paras., but have only to pass remarks on the only verse, i.e. (IX, 36), which the authors cited have not dared to mention, because it goes contrary to their assertion. Perhaps it is a slip in the rapidity of Ibn Hajar remarks, for which he may be excused. But I will not hesitate in saying that generally the Mohammadan legists, while quoting the Koran in support of their theories, quote some dislocated portion from a verse without any heed to its context, and thus cause a great and irreparable mischief by misleading others, especially the European writers, as it is apparent from the testimony of Mr. Lane quoted in para. 113 of this work.
The verse referred to by the author mentioned in the last para., Ibn Hajar Makki, is as follows: "Attack those who join gods with God in all, as they attack you in all."—(IX, 36.) This speaks evidently of the defensive war, and has not the slightest or faintest idea of a war of aggression on the part of the Moslems. This verse refers to the expedition of Tábuk.
# A Critical Exposition of the Popular 'Jihád'/Chapter 12/107

[Sidenote: 107. Halabi refuted.]
Neither the fifth verse of the ninth Sura, nor the thirty-sixth of the same, allowed war of aggression. Both of them were published on the occasions of defensive wars, and the party against whom they were directed were the aggressors. All the verses quoted by Halabi, bearing on the subject, have been discussed and explained in the foregoing pages, from 92 to 106.
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Hardesty (John)

​HARDESTY (JOHN), bookseller in London, (1) In the Strand, nigh Worcester House; (2) Black-Spread-Eagle in Duck Lane. 1646-48. Took up his freedom August 4th, 1634. [Arber, iii. 687.] Amongst his publications was Richard Boothby's Brief discovery or description of the …
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Harford (Elizabeth)

​HARFORD (ELIZABETH), bookseller in London; Bible and States Arms, Little Britain, 1666. Probably the widow of Ralph Harford, q. v. She is mentioned in the Hearth Tax Roll for the half-year ending Lady Day, 1666, as a bookseller in Little Britain, and was assessed for four hearths. [P.R.O. Lay Subsidy 252/32.]
# A Dictionary of the Booksellers and Printers who Were at Work in England, Scotland and Ireland from 1641 to 1667/Harris (John)

​HARRIS (JOHN), printer and bookseller, London and Oxford, 1647-69. Mr. W. H. Allnutt in his papers on the English Provincial Presses, after noticing the presses of Newcastle and Gateshead, refers to a statement made by Lord Holles in his Memoirs, that the Parliamentary Army was in 1647 accompanied by a printing press. He also notices a statement made by Mr. C H. Firth, who in 1891 edited the Clarke Papers for the Camden Society, to the effect that, "The printer of these pamphlets seems to have been a certain John Harris, who himself wrote several pamphlets under the name of Sirrahniho." [Bibliographica, vol. 2, pp. 292-3.] This seems to be confirmed by the two following imprints: (1) Declaration of Master William Lenthall, Speaker of the House of Commons … Oxford, printed by J. Harris and H. Hills, living in Pennifarthing Street, 1647. [B.M. 103, a. 39.] (2) The humble address of the agitators 14th Augt 1647. London, for J. Harris, Printer to His Excellency Sir Thomas Fairfax. There was also a John Harris carrying on the trade of a bookseller at Addle Hill off Thames Street in 1649, who may have been the same person whose name is found on a pamphlet entitled The Accuser sham'd [E. 624 (2)], while Hazlitt in his Collections, and Notes (ii. p. 530), notices another book issued in 1669 by a John Harris, of which, however, no copy has been traced.