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« fuch, as they cannot folve them, there they will
have one of the contradi&ting places to be revoked. " And they reckon in the whole Alcoran above an « hundred and fifty Verses which are thus revoked, “ which is the best shift they can make to solve the “ Contradi&ions and Inconsistencies of it.
Now it may well be imagined, that when Figures and Allegories were introduced to serve a desperate Cause, many Zealots, rather than give up so much of the Revelations of their preterided Prophet, would strain their Inventions to find out Glofles however absurd, which were afterwards dropt, and are found mentioned only by Christians who wrote in confuta. tion of them.
The Contradi&tions commonly observed in the ACcounts of Travellers, are principally to be ascribed to this ; That they who travel into the same Countries, converse with Men of different Customs and Places of Habitation ; and that which seems a Contradi&ion is very well consistent with Truth; but the mistake of caeh Relator in delivering that for general, through the whole Country, which is peculiar to one or some few Districts, is that which makes them contrar di& each other. And it is the same thing as to the History of Do&rines and Opinions : Teners lefs known or observable might fall under the Censure and Confutation of particular Men, and may remain to Posterity in their Writings, tho' not yet discovered in any remains of Mahometan Authors. But it is probable; that great Discoveries may in time be made by Men learned in the Arabick Tongue, which may free the Greek Writers from the imputation of Ignom rance or Insincerity. It must be confess'd, that no Controversy in any kind of long continuance, has been always managed with a like accuracy ; but weak Arguments and false Allegories, may, through Ignorance or Inadvertency, sometimes have been used. Notwithstanding, what has generally been in
fisted upon by many Authors of Reputation, pro bably must have fome foundation of Truth. And it is much more credible, that barbarous Nations should forego Opinions, which they were not able to mainttain, than that they should be charged with what none of them ever held, when the Tenets, which their Religion certainly advanced, afforded as great advantage to their Adversaries.
CH A P. IX.
will be no need to say much of his Person: the general Doctrines of the Alcoran fhew him to have been lustful, proud, fierce and cruel ; but as if that were not enough, he has taken care to insert such Particulars concerning himself, as to suffer no Manto be ignorant of the Spirit and Temper, by which he was guided in penning it. He blasphemously intro duces God thus speaking to him. a O Prophet, we pere mit thee to know the Women, to whom thou hast given Dowry, the Women-Slaves, which God hath given thee, the Daughters of thine Uncles, and of thine Aunts, thát have abandoned with thee the company of the wicked, and the true believing Wife, that shall be given thee, if thou wilt marry her, and that she be not the Wife of a true Believer. It seems he gave himself the Liberty to take away the Wives of any that were not of his Religion. Thou shalt retain whom of thy Wives thou shalt desire to rem tain, and shalt repudiate such as thou shalt desire to repudiate, and shalt lie with them that shall please thee: By this means his Family of Wives became pretty nume
Alcor. c. 33.
Tous; some say they were fifteen, others say one and twenty, beside Concubines; and therefore it was fit he should take some care to keep them true to him, and so he bespeaks them after this manner : Oh! ye Wives of the Prophet! such of you as shall be unchast, shall be punished doubly more than other Women ; this is a thing easy to God: such among you as shall obey God and his Prophet, and shall do good Works, sball be rewarded more than other Women, an exceeding great reward is prepared for you. Ob, ye Wives of the Prophet! ye are not like other Women of the World ; fear God, and believe not in the discourse of such as have a design to seduce you ; Speak with Civility, abide in your Houses, go not forth to make your Beauty appear, and to make a Shew, as did the ignorant of old. This explains what was mention'd before of a Revelation Mahomet pretended to have concerning something that one of his Wives was to fay to him ; he had a mind to make them believe thất he knew whatever they did or faid, that so he might keep them in awe, that they might not dare to prove false to him.
His Pride is evident in this which follows, Te that believe, enter not into the Houses of the Prophet without permission, except at the hour of Repaft, and that by chance, and without design ; if ye are invited, enter with freedom ; when ye shall have taken your Repaft, depart out of the House, and tarry not to discourse one with another, this molesteth the Prophet, he is ashamed to tell you
the Truth. But this is not all, his Number of Wives made him incurably jealous, and therefore he adds, you ought not to importune the Prophet of God, neither to know his Wives, this would be a most enormous Sin.
The Fierceness of Mahomet’s Spirit may be seen by this one Saying, He that is angry that God giveth Succour and Protection to Mahomet in this World, let him
b Alcor. c. 33.
d Ib. c. 22.
tie a cord to the Beam of his House, and hang himself, he fball see if his Choler will be allay'd. It is notorious, that he set up his New Do&rine first in oppressing his own Country-men, who would not submit to his Imposture, and afterwards in Rebellion against the Emperor Heraclius, then at war with the Perfians, and his Alcoran is fit only for a Saracen Camp, preaching Lust to his Followers, but Blood and Destruction towards all others.
This may satisfy any Man, that there is nothing in the Author of the Mahometan Religion, nor in the Religion it self, which may incline him to believe it to be of Divine Revelation. But whoever would know more of this vile Imposture, may see it fully display'd in the Life of Mahomet, lately publish'd by the Learned Dr. Prideaux.
REASONABLENESS and CERTAINTI
СНА Р. І. That there is as great Certainty of the Truth
of the Christian Religion, as there is of the Being of God.
ROM what has been discours'd, the Truth of the Christian Religion is evident, by all the Arguments, by which any Religion can possibly be prov'd to be Di
vine ; and if there be any such thing as true Religion, the Christian Religion must be it: And if this be made appear, it is all that need be said in defence of the Christian Religion, to any one but an Atheist.
The Scriptures are defe&ive in nothing that is requsite in a Divine Revelation, but have all that can be required in the highest degree. To nstance here only in Miracles, and in those only of our Saviour and his Ajotics : Our Saviour wrought his Miracles