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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 pleasuret, together with the persons of all his captivest, 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 after 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

avail than two months' fasting or prayer. Whosoever falls in battle, his sins are forgiven at the day of judgment; his wounds shall be resplen dent as vermilion, and odoriferous as musk; and the loss of his limbs shall be supplied by the wings of angels and cherubim." Gibbon, vol. ix. p. 256.

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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 personst. 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 inhab

* This latter, however, already prevailed amongst the Arabs, and had grown out of their excessive veneration for the Caaba. Mahomet's law, in this respect, was rather a compliance than an innovation.§

† Mod. Univ. Hist. vol. i. p. 100.

+ Ib. p. 85.

§ Sale's Prelim. Disc. p. 122.



itants 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 learnt 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 publick 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 councils. 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 swordt. An early victory over a very superiour 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

*Mod. Univ. Hist. vol. i. Victory of Bedr. ib. p. 106.



† Ib. p. 88.

§ Ib. vol. i. p. 255.

paradise, Mahomet rewarded his followers in this world with a 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 fingerst! 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 swords." 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

Gibbon, vol. ix. p. 255. § Ib. vol. ix. p. 337.

† Sale's Koran, c. viii. p. 140.
+ Ib. c. ix. p. 149.

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 yout."

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 influence, prevailing against the prejudices, the learning, the hierarchy of his country; against the ancient religious opinions, the pompous religious rites, the philosophy, the wisdom, the authority, of the Roman empire, in the most polished and enlightened period of its existence; with Mahomet making his way amongst Arabs; collecting followers in the midst of conquests and triumphs, in the darkest ages and countries of the world, and when success in arms not only operated by that command of men's wills and persons which attends prosperous undertakings, but was considered as a sure testimony, of divine approbation. That multitudes, persuaded by this argument, should join the train of a victorious chief; that still greater multitudes should, without any argument, bow down before irresistible power, is a conduct in which we cannot see much to surprise us; in which we can see nothing that resembles the causes by which the establishment of Christianity was effected.

Sale's Koran, c. iii. p. 36,

† lb. c. viii. p. 141.

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