blished worship; and are, of consequence, devoted | forth the expectation of a future state, derived any to the service, and attached to its interest. In great advantage, as to the extension of their sysboth, the prevailing mythology was destitute of tem, from the discredit into which the popular any proper evidence: or rather, in both, the origin religion had fallen with many of their heathen of the tradition is run up into ages long anterior neighbours. to the existence of credible history, or of written We have particularly directed our observations language. The Indian chronology computes eras to the state and progress of Christianity amongst by millions of years, and the life of man by thou- the inhabitants of India: but the history of the sands; and in these, or prior to these, is placed Christian mission in other countries, where the the history of their divinities. In both, the esta-efficacy of the mission is left solely to the convicblished superstition held the same place in the pub-tion wrought by the preaching of strangers, prelic opinion; that is to say, in both it was credited sents the same idea, as the Indian mission does, by the bulk of the people, but by the learned and of the feebleness and inadequacy of human means. philosophical part of the community, either derid- About twenty-five years ago, was published in ed, or regarded by them as only fit to be upholden England a translation from the Dutch, of a Hisfor the sake of its political uses. tory of Greenland, and a relation of the mission for above thirty years carried on in that country by the Unitas Fratrum, or 'Moravians. Every part of that relation confirms the opinion we have stated. Nothing could surpass, or hardly equal, the zeal and patience of the missionaries. Yet their historian, in the conclusion of his narrative, could find place for no reflections more encouraging than the following:-"A person that had known the heathen, that had seen the little benefit from the great pains hitherto taken with them, and considered that one after another had abandoned all hopes of the conversion of those infidels (and some thought they would never be converted, till they saw miracles wrought as in the apostles' days, and this the Greenlanders expected and demanded of their instructors;) one that considered this, I say, would not so much wonder at the past unfruitfulness of these young beginners, as at their steadfast perseverance in the midst of nothing but distress, difficulties, and impediments, internally and externally; and that they never desponded of the conversion of those poor creatures amidst all seeming impossibilities."*

Or if it should be allowed, that the ancient heathens believed in their religion less generally than the present Indians do, I am far from thinking that this circumstance would afford any facility to the work of the apostles, above that of the modern missionaries. To me it appears, and I think it material to be remarked, that a disbelief of the established religion of their country has no tendency to dispose men for the reception of another; but that, on the contrary, it generates a settled contempt of all religious pretensions whatever. General infidelity is the hardest soil which the propagators of a new religion can have to work upon. Could a Methodist or Moravian promise himself a better chance of success with a French esprit fort, who had been accustomed to laugh at the popery of his country than with a believing Mahometan or Hindoo? Or are our modern unbelievers in Christianity, for that reason, in danger of becoming Mahometans or Hindoos? It does not appear that the Jews, who had a body of historical evidence to offer for their religion, and who at that time undoubtedly entertained and held

The Suffec Jogue, or age of purity, is said to have lasted three millions two hundred thousand years; and they hold that the life of man was extended in that age to one hundred thousand years; but there is a difference amongst the Indian writers, of six millions of years in the computation of this era."-Preface to Code of Gentoo Laws, p. 57, quoted by Dr. Robertson, p. 320.

How absurd soever the articles of faith may be, which superstition has adopted, or how unhallowed the rites which it prescribes, the former are received, in

every age and country, with unhesitating assent, by the great body of the people, and the latter observed with scrupulous exactness. In our reasonings concern. ing opinions and practices which differ widely from our own, we are extremely apt to err. Having been instructed ourselves in the principles of a religion, worthy in every respect of that Divine wisdom by which they were dictated, we frequently express wonder at the credulity of nations, in embracing systems of belief which appear to us so directly repugnant to right reason; and sometimes suspect, that tenets so wild and extravagant do not really gain credit with them. But experience may satisfy us, that neither our wonder nor suspicions are well founded. No article of the public religion was called in question by those people of ancient Europe with whose history we are best acquainted; and no practice, which it enjoined, appeared improper to them. On the other hand, every opinion that tended to diminish the reverence of men for the gods of their country, or to alienate them from their worship, excited, among

the Greeks and Romans, that indignant zeal which is natural to every people attached to their religion by a firm persuasion of its truth."-Ind. Dis. p. 321.

That the learned Brahmins of the East are rational Theists, and secretly reject the established theory, and contemn the rites that were founded upon them, or ra ther consider them as contrivances to be supported for their political uses, see Dr. Robertson's Ind. Dis. p. 324. -334

From the widely disproportionate effects which attend the preaching of modern missionaries of Christianity, compared with what followed the ministry of Christ and his apostles under circumstances either alike, or not so unlike as to account for the difference, a conclusion is fairly drawn, in support of what our histories deliver concerning them, riz. that they possessed means of conviction, which we have not; that they had proofs to appeal to, which we want.

SECTION III.

Of the Religion of Mahomet.

THE only event in the history of the human species which admits of comparison with the propagation of Christianity, is the success of Mahometanism. The Mahometan institution was rapid in its progress, was recent in its history, and was founded upon a supernatural or prophetic character assumed by its author. In these articles, the resemblance with Christianity is confessed. But there are points of difference, which separate, we apprehend, the two cases entirely.

1. Mahomet did not found his pretensions upon miracles, properly so called; that is, upon proofs of supernatural agency, capable of being known and attested by others. Christians are warranted in this assertion by the evidence of the Koran, in

* History of Greenland, vol. ii. p. 376.

then, and not till then, came out the stories of his miracles.

which Mahomet not only does not affect the power of working miracles, but expressly disclains it. The following passages of that book furnish direct Now this difference alone constitutes, in my proofs of the truth of what we allege:-"The in- opinion, a bar to all reasoning from one case to fidels say, Unless a sign be sent down unto him the other. The success of a religion founded from his lord, we will not believe; thou art a upon a miraculous history, shows the credit which preacher only." Again; "Nothing hindered us was given to the history; and this credit, under from sending thee with miracles, except that the the circumstances in which it was given, i, e. by former nations have charged them with impos- persons capable of knowing the truth, and interture." And lastly; "They say, unless a sign ested to inquire after it, is evidence of the reality be sent down unto him from his lord, we will not of the history, and, by consequence, of the truth believe: Answer; Signs are in the power of God of the religion. Where a miraculous history is alone, and I am no more than a public preacher. not alleged, no part of this argument can be apIs it not sufficient for them, that we have sent plied. We admit, that multitudes acknowledge down unto them the book of the Koran to be read the pretensions of Mahomet; but, these pretenunto them?" Besides these acknowledgments, I sions being destitute of miraculous evidence, we have observed thirteen distinct places, in which know that the grounds upon which they were Mahomet puts the objection (unless a sign, &c.) acknowledged, could not be secure grounds of perinto the mouth of the unbeliever, in not one of suasion to his followers, nor their example any which does he allege a miracle in reply. His an-authority to us. Admit the whole of Mahomet's swer is, "that God giveth the power of working authentic history, so far as it was of a nature, miracles, when and to whom he pleaseth;"s "that capable of being known or witnessed by others, if he should work miracles, they would not be to be true (which is certainly to admit all that the lieve;"" that they had before rejected Moses, and reception of the religion can be brought to prove,) the Prophets, who wrought miracles;"¶ "that the and Mahomet might still be an impostor, or enKoran itself was a miracle."** thusiast, or a union of both. Admit to be true almost any part of Christ's history, of that I mean, which was public, and within the cognizance of his followers, and he must have come from God. Where matter of fact is not in question, where miracles are not alleged, I do not see that the pro

than the prevalency of any system of opinions in natural religion, morality, or physics, is a proof of the truth of those opinions. And we know that this sort of argument is inadmissible in any branch of philosophy whatever.

The only place in the Koran in which it can be pretended that a sensible miracle is referred to (for I do not allow the secret visitations of Gabriel, the night journey of Mahomet to heaven, or the presence in battle of invisible hosts of angels, to deserve the name of sensible miracles,) is the be-gress of a religion is a better argument of its truth, ginning of the fifty-fourth chapter. The words are these:-"The hour of judgment approacheth, and the moon hath been split in sunder; but if the unbelievers see a sign, they turn aside saying, This is a powerful charm." The Mahometan expositors disagree in their interpretation of this But it will be said, If one religion could make passage; some explaining it to be a mention of its way without miracles, why might not another? the splitting of the moon, as one of the future To which I reply, first, that this is not the quessigns of the approach of the day of judgment; tion; the proper question is not, whether a reliothers referring it to a miraculous appearance gious institution could be set up without miracles, which had then taken place. It seems to me not but whether a religion or a change of religion, improbable, that Mahomet might have taken ad- founding itself in miracles, could succeed without vantage of some extraordinary halo, or other un- any reality to rest upon? I apprehend these two usual appearance of the moon, which had hap-cases to be very different; and I apprehend Mapened about this time; and which supplied a foundation both for this passage, and for the story which in after times had been raised out of it.

homet's not taking this course, to be one proof, amongst others, that the thing is difficult, if not impossible, to be accomplished; certainly it was After this more than silence, after these authen- not from an unconsciousness of the value and intic confessions of the Koran, we are not to be portance of miraculous evidence: for it is very obmoved with miraculous stories related of Maho-servable, that in the same volume, and sometimes met by Abulfeda, who wrote his life, about six hundred years after his death; or which are found in the legend of Al-Janabi, who came two hundred years later. On the contrary, from comparing what Mahomet himself wrote and said, with what was afterwards reported of him by his followers, the plain and fair conclusion is, that when the religion was established by conquest,

in the same chapters, in which Mahomet so repeatedly disclaims the power of working miracles himself, he is incessantly referring to the miracles of preceding prophets. One would imagine, to hear some men talk, or to read some books, that the setting up of a religion by dint of miraculous pretences was a thing of every day's experience; whereas I believe, that, except the Jewish and Christian religion, there is no tolerably well authenticated account of any such thing having been accomplished.

II. The establishment of Mahomet's religion was effected by causes which in no degree appertained to the origin of Christianity.

During the first twelve years of his mission, Mahomet had recourse only to persuasion. This is allowed. And there is sufficient reason from the effect to believe, that, if he had confined himself to this mode of propagating his religion, we of the present day should never have heard either

of him or it. "Three years were silently em- habitants of Mecca, in common probably with the ployed in the conversion of fourteen proselytes. other Arabian tribes, acknowledged, as, I think, For ten years, the religion advanced with a slow may clearly be collected from the Koran, one and paintul progress, within the walls of Mecca. supreme Deity, but had associated with him many The number of proselytes in the seventh year of objects of idolatrous worship. The great doctrine his mission may be estimated by the absence of with which Mahomet set out, was the strict and eighty-three men and eighteen women, who re-exclusive unity of God. Abraham, he told them, tired to Ethiopia."* Yet this progress, such as it their illustrious ancestor; Ishmael, the father of was, appears to have been aided by some very im- their nation; Moses, the lawgiver of the Jews; portant advantages which Mahomet found in his and Jesus, the author of Christianity; had all assituation, in his mode of conducting his design, serted the same thing that their followers had and in his doctrine. universally corrupted the truth, and that he was 1. Mahomet was the grandson of the most now commissioned to restore it to the world. Was powerful and honourable family in Mecca: and it to be wondered at, that a doctrine so specious, although the early death of his father had not left and authorized by names, some or other of which him a patrimony suitable to his birth, he had, long were holden in the highest veneration by every before the commencement of his mission, repair-description of his hearers, should in the hands of ed this deficiency by an opulent marriage. A person considerable by his wealth, of high descent, and nearly allied to the chiefs of his country, taking upon himself the character of a religious teacher, would not fail of attracting attention and followers.

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. 2. Mahomet conducted his design, in the outset to make converts, and to make his converts solespecially, with great art and prudence. He con-diers. The following particulars, amongst others, ducted it as a politician would conduct a plot. His may be considered as pretty evident indications of first application was to his own family. This these designs: gained him his wife's uncle, a considerable person 1. When Mahomet began to preach, his adin Mecca, together with his cousin Ali, afterward dress to the Jews, to the Christians, and to the the celebrated Caliph, then a youth of great ex-Pagan Arabs, was, that the religion which he pectation, and even already distinguished by his taught, was no other than what had been origiattachment, impetuosity, and courage. He next nally their own.-"We believe in God, and that expressed himself to Abu Becr, a man amongst which hath been sent down unto us, and that the first of the Koreish in wealth and influence. which hath been sent down unto Abraham, and The interest and example of Abu Becr, drew in Ishmael, and Isaac, and Jacob, and the Tribes, five other principal persons in Mecca; whose so- and that which was delivered unto Moses and licitations prevailed upon five more of the same Jesus, and that which was delivered unto the prorank. This was the work of three years; during phets from their Lord: we make no distinction which time, every thing was transacted in secret. between any of them." "He hath ordained you Upon the strength of these allies, and under the the religion which he commanded Noah, and powerful protection of his family, who, however which we have revealed unto thee, O Mohammed, some of them might disapprove his enterprise, or and which we commanded Abraham, and Moses, deride his pretensions, would not suffer the orphan and Jesus, saying, Observe this religion, and be of their house, the relic of their favourite brother not divided therein."+ "He hath chosen you, and to be insulted; Mahomet now commenced his hath not imposed on you any difficulty in the republic preaching. And the advance which heligion which he hath given you, the religion of made during the nine or ten remaining years of his peaceable ministry, was by no means greater than what, with these advantages, and with the additional and singular circumstance of their being no established religion at Mecca at that time to contend with, might reasonably have been expected. How soon his primitive adherents were let into the secret of his views of empire, or in what stage of his undertaking these views first opened themselves to his own mind, it is not now easy to determine. The event however was, that these his first proselytes all ultimately attained to riches and honours, to the command of armies, and the government of kingdoms.+

3. The Arabs deduced their descent from Abraham through the line of Ishmael. The in

Gibbon's Hist. vol. ix. p. 244, &c.: ed. Dub. Of which Mr. Gibbon has preserved the following specimen-"When Mahomet called out in an assembly of his family, Who among you will be my companion and my vizir? Ali, then only in the fourteenth year of his age, suddenly replied, O prophet! I am the man;

whosoever rises against thee, I will dash out his teeth, tear out his eyes, break his legs, rip up his belly. O prophet! I will be thy vizir over them."-Vol. ix. p. 245. Gibbon, vol. ix. p. 244.

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 seventy-two 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

Sale's Koran, c. ii. p. 17. † lb. c. xlii. p. 393.
Ib. c. xxii. p. 281.

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 irre- From this time, or soon after this time, the imsistible bribe to on Arabian warrior. "God is postor changed his language and his conduct. minded (says he, speaking of this very subject) | Having now a town at his command, where to to make his religion light unto you; for man was arm his party, and to head them with security, he created weak." How different this from the un-enters upon new counsels. He now pretends accommodating purity of the Gospel! How that a divine commission is given him to attack would Mahomet have succeeded with the Chris- the infidels, to destroy idolatry, and to set up the tian lesson in his mouth," Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart?" It must be added, that Mahomet did not enter upon the

his army in person in eight general engagements,* | fishermen, with a conqueror at the head of his and undertook, by himself or his lieutenants, army. We compare Jesus without force, without fifty military enterprises.

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 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.

The success, therefore, of Mahometanism, stands not in the way of this important conclusion; that the propagation of Christianity, in the manner and under the circumstances in which it was propagated, is a unique in the history of the species. A Jewish peasant overthrew the religion of the world.

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 faci-existence; with Mahomet making his way amongst lities. 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 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 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."'ll 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 batte 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

I have, nevertheless, placed the prevalency of the religion amongst the auxiliary arguments of its truth; because, whether it had prevailed or not, or whether its prevalency can or cannot be accounted for, the direct argument remains still. It is still true that a great number of men upon the spot, personally connected with the history and with the author of the religion, were induced by what they heard, and saw, and knew, not only to change their former opinions, but to give up their time, and sacrifice their ease, to traverse seas and kingdoms without rest and without weariness, to commit themselves to extreme dangers, to undertake incessant toils, to undergo grievous sufferings, and all this, solely in consequence, and in support, of their belief of facts, which, if true, establish the truth of the religion, which, if false, they must have known to be so.

PART III.

A BRIEF CONSIDERATION OF SOME POPULAR

OBJECTIONS.

CHAPTER I.

The Discrepancies between the several Gospels.

I KNOW not a more rash or unphilosophical conduct of the understanding, than to reject the substance of a story, by reason of some diversity in the circumstances with which it is related. The usural character of human testimony is substantial truth under circumstantial variety. This is what the daily experience of courts of justice teaches. When accounts of a transaction come from the mouths of different witnesses, it is seldom that it