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to mention the Jewish) has had a much larger propagation than ever Mahometanism has had; and has at all times been taught in more Parts of the World, and even amongst Mahometans themselves. And the Alcoran it self asserting the Divine Authority and Miffion, both of Moses and Chrift, ferves in some measure to propagate the Faith of the Old and New Testament; so far, I mean, as to give an advantage and opportunity for Men to make enquiry into them, and become acquainted with them. Divers Books of Scripture are received by Mahometans, the *reading whereof has been the means of bringing over many. Persons of great Note to the Chriftian Faith, especially among the Perfans, where Disputes in Matters of Religion are permitted; and t it has not been without the like effect in Turkey, where such Disputes are forbidden, on pain of Death.

CH A P. VII. The want both of Prophecies and Miracles in

the Mahometan Religion, Ahometanism is grounded neither upon ProM

phecies nor Miracles. Mahomet indeed calls himself Prophet very folemnly, but we have but this one instance of his Prophetick Spirit : 2 When the Prophet went to visit one of his Wives, God revealed to him, what : she desired to say to him; he approved one part, and rejected the other : When he told his Wife what was in her will to speak to him, he demanded of him, who had re

* Sanfon état du Royaume de Perse, p. 237.
† Ricaut’s Hift. of the Ottom. Emp: lib. ii. C. II, 12.
à Alcoran, c. 66.

Сс 4


vealed it to him? He that knoweth all things hath revealed it to me, that ye may be converted : your hearts are inclined to do what is forbidden; if ye at any thing against the Prophet, know that God is his Prote&tor. Here is not one circumstance to make the Story credible. s.

Mahomet pretended to no Miracles : But when he has raised that Obje&ion, (as he often doth) That the World would not believe in him, unlefs they saw fome Miracle ; he anfwers, bl am not sent but to preach the Word of God Tho" afterwards he mentions that ridiculous Story of the Moon's being divided, in these words ;- . The Day of Judgment apa proacheth, the Moon was divided into two parts ; nevertheless, Infidels believe not Miracles 'when they see them; they say that this is Magick; they lye, and follow-but their Paffion, but all is written. Here is no proof, nor any pretence to it, but only a confident assertion of a thing ridiculous. And yet unless we will believe this Prophecy, and this Miracle, there is nothing in the whole Alcoran, either of Miracle or Prophecy, to give it any Authority, except that must be accounted one, which he so often boasts of, viz. its wonderful Do&rine and Eloquence ; for d he challenges all the way protesting e that he could neither writé nor read, and therefore must needs have it by Revelation. He f tells 'a fabulous, monstrous Story, of a Journey which he took one night into Heaven and he introducethi God; fwearing to the Truth of the Alcoran, almost in every Chapter: And this is all he offers, in answer to the Sufpicions which he so frequently suggests Men then had of his being an Impostor.

b Alcor. C. 13. c Ib. c. 7.

Ć Ib. c. 54.
f Ib. c. 17.

d'Ib. C. 10, 11, 16.



The Alcoran is false, absurd, and immoral.

I. THE Alcoran is falfe; as when it makes a the

Virgin Mary Sister to Aaron; when it afferts, that to Christ was not crucified, but one like him, in contradi&tion to the testimony of Jews, Christians, and Heathens; and that Chriftprophesied of Mahar met by name, without the least proof or ground for it, bar against all the evidence that can be to the contrary.

II. The Alcoran contains things abfurd and ridiculous ştas in that Story of the Sleepers, d'The Infidels say they were five, and that their Dog was the fixth, they Speak by opinion; but the true Believers affirm them to be Teven, and their Dog to be the eighth. And in the Story of Solomon's Army, composed of Men, Devils, and Birds; of the Queen of the Pilmires; and Solor mon's Discourse with the Bird calld the Whoop, who brought him tidings of the Queen of Sheba.

118. The Doctrines of the Alcoran are impious and immoral. Mahomet makes all the Angels worship Adam, in several parts of his Alcoran; and his senfual Paradife is well known, and his allowance of many Wives ; but perhaps this Injustice is not fo ger nerally taken notice of, I in permitting the Profeflors of his Religion to take away their Slaves Wives from themse

The Law of Mabomet proceeds from a savage and cruel Spirit, obliging those that embrace it, to destroy all that are not of it; however, the Mahometans have not always acted according to the cruelty of their Religion, human Nature not being always able to aa so much contrary to it self. But this is Mahomet's Doctrine, & God loveth not the unjust, he forgiveth fins to those that believe, and extirpatę Infidels. If they forsake it, (the Law of God, pretended tò be fer down in the Alcoran) kill them where you find them. Be not negligent to pursue the Infidels. Of this the i Faquirs, at their return from Mecha, are very mindful, with a furious zeal killing all they can that they meet, who are not Mahometans, 'till they are killd themselves, and then they-are reputed Saints, and Prayers are made at their Graves. *Such is the Alcoran as we now have it, and yet it is not now as it was at first written by Mahomet; k many Alterations have been made in it, by inserting some things, and striking out others, and taking some of the Abfurdities away: Mahoniet 'the Second, particularly, is said to have made great Alterations and Ad: ditions ?. But the Persians, the Followers of Hali, charge Abu-Beker, Omar, and Ozman, whom the Turks follow, with falsifying the Alcoran.

a Alcor. C. 19. d Ib. C. 18.

ъ Ib. с. 4.
e. Ib. 6. 27.

c Ib. c. 61.
f Ib. C. 4. & 23:

I cannot but here observe, that some learned Men have of late suspected, that the Christians of former Ages have misrepresented the Mahometans, with whom they liv'd, and against whom they wrote, and have charged them with Errors which they never maintained. But I refer it to the consideration of any impartial and judicious Man; whether it be not more probable that some Sect of Mahometans did: maintain the Tenets alledg’d against them, tho they may now have long been laid aside and forgotten, than that Christians have objected imaginary and feigned Absurdities, when there are visibly so many

& Alcor. c. 3.

h Ib. C. 4. i Tavern. Voyage d' Ind. lib. iii. c. 24. I Sandys's Travels, lib. i. p. 54. · Ricaut’s Hist of the Ottom. Emp. lib. ii. C. 10.


real ones, even in the Alcoran it self. Christians applied themselves to the confutation and conviction of those with whom they conversed, or against whom they disputed; and they might sometimes perhaps miftake that for a received and common Tenet, which was peculiar to some one Sect or Party.

And thus the Gospel of Hieronymus Xaverius might probably pass, among Mahometans, for the Gospel profess'd by all Christians, and they might reply to it under that Notion: Xaverius indeed wrote and putlifh'd it, at the command of an Emperor of Persia : but if his Book had been privately disperst, whoever had gone to confute it as the Gospel of Christ, would have been thought very ignorant, or very malicious. Tho' now, whatever Mahometan has alledged the Gospel of Xaverius as containing the Doctrines of the Christian Religion'; should not be thought to deal inlmcerely, but by mistake to apply that to Christians in general, which concerned only an erroneous and very corrupt part of them. ! The learned Writer of the Life of Mahomet informs HS thatm <: Al Gazali, la famous Philofopher of «Tusa in Perfia, wrote many Books in defence of Cthé Mahometan Religion ; and one of more espeb 6.-éial Note, intituled, The Destruction of Philosophers, & against Alfarabius and Avicenna, and some others of C. the Arab Philosophers; who, to folve the monstrous 99 Absurdities of the Mahometan Religion, were for "turning- many things into Figure and Allegory',

which were commonly understood in the literal *$.

fense.” And he before observes, that « As'the " Interest and Designs of the Impostor varied, so was che forced to make his pretended Revelations to « vary also. Which is a thing (says he) so well ll known to those of his Seat, that they acknowledge

it; and therefore, where the Contradi&ions are

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