Deity, but had associated with him many objects of idolatrous worship. The great doctrine, with which Mahomet set out, was the strict and exclusive unity of God. Abraham, he told them, their illustrious ancestor; Ishmael, the father of their nation; Moses, the lawgiver of the Jews; and Jesus, the author of Christianity, had all asserted the same thing; that their followers had universally corrupted the truth, and that he was now commissioned to restore it to the world. Was it to be wondered at, that a doctrine so specious, and authorized by names, some or other of which were holden in the highest veneration by every description of his hearers, should, in the hands of a popular missionary, prevail to the extent in which Mahomet succeeded by his pacific ministry?

4. Of the institution which Mahomet joined with this fundamental doctrine, and of the Koran in which that institution is delivered, we discover, I think, two purposes that pervade the whole, viz., to make converts, and to make his converts soldiers. The following particulars, amongst others, may be considered as pretty evident indications of these designs :

1. When Mahomet began to preach, his address to the Jews, the Christians, and to the Pagan Arabs, was, that the religion which he taught, was no other than what had been originally their own." We believe in God, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and that which was delivered unto Moses and Jesus, and that which was delivered unto the prophets from their Lord: we make no distinction between any of them." "He hath ordained you the religion which he commanded Noah, and which we have revealed unto thee, O Mohammed, and which we commanded Abraham, and Moses, and Jesus, saying, Observe this religion, and be not divided therein." "He hath chosen you, and hath not imposed on you any difficulty in the religion which he hath given you, the religion of your father Abraham."

2. The author of the Koran never ceases from describing the future anguish of unbelievers, their despair, regret, penitence, and torment. It is the point which he labours above all others. And these descriptions are conceived in terms which will appear in no small degree impressive, even to the modern reader of an English translation. Doubtless they would operate with much greater force upon the minds of those to whom

they were immediately directed. The terror which they seem well calculated to inspire, would be to many tempers a powerful application.

3. On the other hand; his voluptuous paradise; his robes of silk, his palaces of marble, his rivers and shades, his groves and couches, his wines, his dainties; and, above all, his seventytwo virgins assigned to each of the faithful, of resplendent beauty and eternal youth; intoxicated the imaginations, and seized the passions, of his eastern followers.

4. But Mahomet's highest heaven was reserved for those who fought his battles, or expended their fortunes in his cause. "Those believers who sit still at home, not having any hurt, and those who employ their fortunes and their persons for the religion of God, shall not be held equal. God hath preferred those who employ their fortunes and their persons in that cause, to a degree above those who sit at home. God had indeed promised every one Paradise; but God had preferred those who fight for the faith, before those who sit still, by adding unto them a great reward, by degrees of honour conferred upon them from him, and by granting them forgiveness and mercy." Again; "Do ye reckon the giving drink to the pilgrims, and the visiting of the holy temple, to be actions as meritorious as those performed by him who believeth in God, and the last day, and fighteth for the religion of God? They shall not be held equal with God.-They who have believed and fled their country, and employed their substance and their persons in the defence of God's true religion, shall be in the highest degree of honour with God; and these are they who shall be happy. The Lord sendeth them good tidings of mercy from him, and good will, and of gardens wherein they shall enjoy lasting pleasures. They shall continue therein for ever; for with God is a great reward." And, once more; " Verily God hath purchased of the true believers their souls and their substance, promising them the enjoyment of Paradise, on condition that they fight for the cause of God: whether they slay or be slain, the promise for the same is assuredly due by the law and the Gospel and the Koran.”

5. His doctrine of predestination was applicable, and was applied by him, to the same purpose of fortifying and of exalting the courage of his adherents." If any thing of the matter had happened unto us, we had not been slain here.

Answer; If ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed, to the places where they died.'

6. In warm regions, the appetite of the sexes is ardent, the passion for inebriating liquors, moderate. In compliance with this distinction, although Mahomet laid a restraint upon the drinking of wine, in the use of women he allowed an almost unbounded indulgence. Four wives, with the : liberty of changing them at pleasure, together with the persons of all his captives, was an irresistible bribe to an Arabian warrior. "God is minded," says he, speaking of this very subject, “to make his religion light unto you; for man was created weak.” How different this from the unaccommodating purity of the Gospel! How would Mahomet have succeeded with the Christian lesson in his mouth,- Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart? It must be added, that Mahomet did not venture upon the prohibition of wine, till the fourth year of the Hegira, or the seventeenth of his mission, when his military successes had completely established his authority. The same observation holds of the fast of the Ramadan, and of the most laborious part of his institution, the pilgrimage to Mecca.

What has hitherto been collected from the records of the Mussulman history, relates to the twelve or thirteen years of Mahomet's peaceable preaching; which part alone of his life and enterprise admits of the smallest comparison with the origin of Christianity. A new scene is now unfolded. The city of Medina, distant about ten days' journey from Mecca, was at that time distracted by the hereditary contentions of two hostile tribes. These feuds were exasperated by the mutual persecutions of the Jews and Christians, and of the different Christian sects by which the city was inhabited. The religion of Mahomet presented, in some measure, a point of union or compromise to these divided opinions. It embraced the principles which were common to them all. Each party saw in it an honourable acknowledgment of the fundamental truth of their own system. To the Pagan Arab, somewhat imbued with the sentiments and knowledge of his Jewish or Christian fellow-citizen, it offered no offensive, or very improbable, theology. This recommendation procured to Mahometanism a more favourable reception at Medina than its author

had been able, by twelve years' painful endeavours, to obtain for it at Mecca. Yet, after all, the progress of the religion was inconsiderable. His missionary could only collect a congregation of forty persons. It was not a religious, but a political association, which ultimately introduced Mahomet into Medina. Harassed, as it should seem, and disgusted by the long continuance of factions and disputes, the inhabitants of that city saw in the admission of the prophet's authority a rest from the miseries which they had suffered, and a suppression of the violence and fury which they had learned to condemn. After an embassy, therefore, composed of believers and unbelievers, and of persons of both tribes, with whom a treaty was concluded of strict alliance and support, Mahomet made his public entry, and was received as the sovereign of Medina.

From this time, or soon after this time, the impostor changed his language and his conduct. Having now a town at his command, where to arm his party, and to head them with security, he enters upon new counsels. He now pretends that a divine commission is given him to attack the infidels, to destroy idolatry, and to set up the true faith by the sword. An early victory over a very superior force, achieved by conduct and bravery, established the renown of his arms, and of his personal character. Every year after this was marked by battles or assassinations. The nature and activity of Mahomet's future exertions may be estimated from the computation, that, in the nine following years of his life, he commanded his army in person in eight general engagements, and undertook, by himself or his lieutenants, fifty military enterprises.

From this time we have nothing left to account for, but that Mahomet should collect an army, that his army should conquer, and that his religion should proceed together with his conquests. The ordinary experience of human affairs leaves us little to wonder at, in any of these effects: and they were likewise each assisted by peculiar facilities. From all sides, the roving Arabs crowded round the standard of religion and plunder, of freedom and victory, of arms and rapine. Beside the highly-painted joys of a carnal paradise, Mahomet rewarded his followers in this world with the liberal division of the spoils, and with the persons of their female captives. The condition of Arabia, occupied by small independent tribes, exposed it to the impression, and yielded to the progress, of a

firm and resolute army. After the reduction of his native peninsula, the weakness also of the Roman provinces on the north and the west, as well as the distracted state of the Persian empire on the east, facilitated the successful invasion of neighbouring countries. That Mahomet's conquests should carry his religion along with them, will excite little surprise, when we know the conditions which he proposed to the vanquished. Death or conversion was the only choice offered to idolaters." Strike off their heads! strike off all the ends of their fingers! kill the idolaters, wheresoever ye shall find them!" To the Jews and Christians was left the somewhat milder alternative, of subjection and tribute, if they persisted in their own religion, or of an equal participation in the rights and liberties, the honours and privileges, of the faithful, if they embraced the religion of their conquerors. Ye Christian dogs, you know your option; the Koran, the tribute, or the sword.' The corrupted state of Christianity in the seventh century, and the contentions of its sects, unhappily so fell in with men's care of their safety, or their fortunes, as to induce many to forsake its profession. Add to all which, that Mahomet's victories not only operated by the natural effect of conquest, but that they were constantly represented, both to his friends and enemies, as divine declarations in his favour. Success was evidence. Prosperity carried with it not only influence, but proof. "Ye have already," says he, after the battle of Bedr, “had a miracle shown you, in two armies which attacked each other; one army fought for God's true religion, but the other were infidels." Again; "Ye slew not those who were slain at Bedr, but God slew them.-If ye desire a decision of the matter between us, now hath a decision come unto you."

Many more passages might be collected out of the Koran to the same effect. But they are unnecessary. The success of Mahometanism during this, and indeed every future period of its history, bears so little resemblance to the early propagation of Christianity, that no inference whatever can justly be drawn from it to the prejudice of the Christian argument. For, what are we comparing ?-a Galilean peasant accompanied by a few fishermen, with a conqueror at the head of his army. We compare Jesus without force, without power, without support, without one external circumstance of attraction or in