The Mohammedan System of Theology/Chapter 4

by William Henry Neale

CHAPTER IV.

 

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ISLAMISM UNSUPPORTED BY MIRACLES AND PROPHECY—OPPOSED TO FORMER DISPENSATIONS—DEFECTIVE IN ESSENTIAL POINTS, AND UNDESERVING THE CHARACTER OF A DIVINE REVELATION.

 

When any system of belief arrogates decided superiority to itself, it is reasonable that the grounds and evidences should be clearly stated, in order that the truth may be fairly examined, and placed beyond the fear of reasonable doubt and exception. A momentous question presents itself on the threshhold of inquiry, whether Revelation affords criteria by which pretensions to a divine origin may be ascertained. Reasoning a priori, as it is termed, it is impossible to say what kind of evidence God might be pleased to bestow in any particular case; but, judging from analogy, and what has been the usual method of the divine procedure, it may be fairly inferred, that a revelation from himself would be accredited in the usual way. Miracles and prophecy have ever been regarded as the grand seals of Heaven. The miracles of Moses operated as so many incontrovertible proofs of his legation; and Jesus also received attestation among the Jews by the signs, miracles, and wonderful works which he performed.

In submitting Islamism to this test, the result must prove a death-blow to its pretensions. Mohammed, in the Koran, expressly disavows the power of working miracles, and lays claim to none, but the intellectual one, as it is called, of the Koran, professing himself to be only a Teacher, Warner, or Admonisher. The importunity of the Arabians on this head gave him particular uneasiness, and it required all his presence of mind and ready wit to furnish specious answers and objections to such a requisition. He repeatedly affirms that miracles^[1] did not form a part of his mission, which was restricted to preaching the joys of Paradise and torments of Hell, together with the submission due to his character as an Ambassador from God: but when this would not satisfy the pertinacity of his objectors, insisting that God would send no man on such an errand without such undeniable tokens of veracity; he then shifts his ground, artfully expatiating on the inefficacy of miracles, and pretends to adduce instances from Scripture in proof that they had been slighted, and failed to produce conviction; and he also reminds them of Saleh, and other reputed Prophets of their own country, whose miracles had been treated with contempt and derision. Indeed so vehemently was he pressed on this head, that it required the utmost exertion of sophistry, the whole of his skill and tact, to weaken the injurious impressions and unfavourable conclusions likely to arise from noncompliance with their demands.

The doctrine of predestination was his grand resort here, as in other desperate cases, by which they were taught to believe, that those whom God from all eternity had ordained would be converted without miracles, whilst those respecting whom he had otherwise determined, would not be affected by such means; nay, would become more obdurate, and consequently exposed to greater condemnation. He observed, therefore, that God had sent him last of all his Prophets, to enforce obedience by the power of the sword.

This daring attempt to impeach the utility of miracles speaks volumes: it not only shews his incompetency, but establishes our hypothesis of the reasonableness of the expectation that God would invest a delegate from himself with some such convincing authority. The truth of the principle has been virtually acknowledged, as well by the endeavours of some of the Musulmans to controvert the use of miracles by a chain of reasoning similar to the above, as by the attempts of others to decorate their Prophet with such a power, notwithstanding his open disavowal. The former observe that God has, at different times, sent different Prophets into the world, to manifest his attributes to his creatures; for instance, that Moses was sent to display more particularly his wonderful providence and clemency, Solomon to exhibit his wisdom and glory, Jesus Christ to manifest his righteousness, and Mohammed to shew forth his power. But the latter, composed principally^[2] of the Shiah sect, have not scrupled to assign to Mohammed and his successors, the Imans, more and greater miracles than were performed by Jesus Christ and his Disciples; such as that he stopped the sun in his course; that he cleaved the moon in two; that trees went out to meet him; that water flowed from his fingers; that a beam groaned at him, (the beam on which he leaned when officiating in the mosque at Medina); and that a shoulder of mutton (which story has been alluded to before) told him it was poisoned, but it appears not till one of his followers had fallen a victim to its deleterious effects.

But besides innumerable other miracles ascribed to Mohammed^[3], Ali is said also to have stopped the sun in his course, and the Imans successively for a long period to have been endued with the power of working miracles. An objection which lies at the root of the whole is this: that they were not recorded by eye-witnesses at or near the time, nor for some centuries after the death of Mohammed. They want all the other requisites to recommend them to credibility. The gross amount of their testimony is this, as Professor Lee ably remarks^[4]: "The miracles may all be traced to the same source, Ali for instanee, or Ayesha, or Hasan or Hosein, who delivered the account orally to some one, who delivered to another in the same way; and so on; after many generations, the account is committed to writing by Kuleini or Bochari or some other respectable collector of the traditions. These then are copied by a number of compilers who follow, and then the number calculated to produce assurance is cited as worthy of all credit."

What a contrast to all this sophistry and fraud, either at depreciating the value of miracles or investing their prophet with an idle, unsupported title, is presented in the conduct of Jesus Christ, and the stupendous miracles effected by him, which were recorded at or near the time by the Evangelists, with every requisite to recommend them, and which have been acknowledged by enemies as well as friends, such as Celsus, Porphyry, Tacitus, and Tryphon! It would be only lost time to expend more words on the subject. Mohammed too, according to his disciples, prophesied, but the few alleged predictions scarcely deserve serious notice, viz. the overthrow of the Koreish at Bedr^[5]; the tradition of his foretelling the battle of the ditch^[6]; and where God promises that such as believe and do good works shall succeed the unbelievers in the earth, and that he will establish their religion^[7]; there is only a little policy and management in all this, as also in the prediction of the defeat and subsequent success of the Greeks^[8]; to pass over the variety of reading and great obscurity in the passage, natural sagacity might suggest such a conclusion to any person from the political state of the Persians at the time.

The cause of Islamism derives no support from prophecy, notwithstanding every attempt at imposition. It is true, Mohammed bears record of himself; his ready engine of fraud represents him as promised to Adam^[9], as foretold by Jesus Christ^[10], as expected by the Jews and Christians^[11], as a blessing to all creatures^[12], and as entering on his mission in his 40th year; but to what does all this amount? It is merely arguing in a circle, and screening imposture under the mask of the most confident assertion. The Scriptures evidently do not recognise Mohammed; but his followers get over this difficulty by charging both Jews and Christians with gross corruption of the sacred writings, and yet perversely enough they make citations, and by the various means of alteration and far-fetched interpretations, try to extort something like Scripture testimony.

The following are some of the specimens that may be adduced. The first promise of a Messiah is assumed by Mohammed; the Koran, chapter 2, states, "Hereatter there shall come unto you a direction from me," which the Moslems believe was fulfilled at several times by the ministry of several Prophets, from Adam himself who was the first, to Mohammed who was the last^[13].

The prediction of Moses respecting the prophet whom the Lord would raise up from among their brethren like to himself^[14], though pre-occupied and attributed to Jesus by the inspired writers, is challenged as belonging to Mohammed^[15]. And, again, when Moses blessed the children of Israel before his death, he said^[16], "The Lord came from Sinai and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them." Here they pretend that Mecca is the place meant by Paran, totally regardless of its geographical position, and thinking it an easy matter to impose on the credulity of mankind. Paran in Arabia Petræa, is no less than 500 mules distant from Mecca, which shews to what extremities the abettors of a bad cause are frequently reduced. They also claim Psalm 1. 2, as applicable to their prophet. An Arabic translation has the words "Eclilan Mahmudan," a glorious crown, which they assert belongs to their favourite prophet; but how God could shew his crown out of Zion is perfectly unintelligible, unless perhaps by changing Zion into Mecca, which would be just as easy as transforming Mecca into Paran, "A rider upon an ass, and a rider upon a camel^[17]" is thus interpreted by the Musulman doctors: by the former they understand Jesus Christ, who made use of an ass, and by the latter Mohammed who rode upon the camel. They appropriate also^[18] "Look unto me and be saved, all the ends of the earth, for I am God, and there is none else, I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow," &c. Every one, says the Moolah, in the work before alluded to^[19], knows "that to serve God by bowing the knee has taken place at no time, and in no religion but that of Mohammed:" an assertion this which it is quite unnecessary to disprove. "I will turn to the people a pure language^[20]:" the word Safa, which signifies lip or language, they regard as a mere proper name or title of Mohammed. In the New Testament our Saviour informs his disciples "If I go not away, the Comforter will not come^[21];" here they assert Mohammed is designed by the Paraclete or Comforter, (though the context plainly shews the fallacy of the supposition) and contend that his name is to be seen in some copy concealed by the Christians.

Such indications of imbecility are strikingly opposed to that full consent of harmony and Scripture, exemplified in the life and death of our Lord and Saviour Jesus Christ! To instance only a few predictions: the first intimation was given at the fall respecting the Messiah, the victorious seed of the woman, who was to bruise the serpent's head. The old Jewish Rabbins understood it in this sense; one of whom, Rabbi Mose, remarks on the words: "They have a sure and present remedy against thee, O Satan; for the time shall come when they shall tread thee down by the help of Messiah, who shall be their King." The promise of a Redeemer is brought down from Adam to Noah, and from Noah by Shem toe Abraham, about 2000 years after Adam. The Almighty said to Abraham, "In thy seed shall all the nations of the earth be blessed^[22]." The continuation then of the blessed promise is from Abraham by Isaac^[23] with Jacob^[24], and Jacob being full of the Holy Ghost, pointed out his son Judah^[25], from whom Shiloh (the branch of life) should proceed; and the era of Christ's appearance is also fixed; "The sceptre shall not depart from Judah, nor a law-giver from beneath his feet, until Shiloh come," all which happened accordingly.

Various particulars are every where interspersed respecting him. The place of his birth is pointed out^[26]; that he should be born of a Virgin^[27], that he should work miracles^[28]. The time when he was to appear^[29]. The angel Gabriel signifies both his birth and death^[30], Isaiah enters almost into the history of his death^[31]: the intent and design of the same: his resurrection from the dead is predicted^[32], and his ascension into heaven is foretold^[33]. Above are a few citations from a regular, well-connected series of prophecy, which have received accomplishment in Jesus, and in him alone.

But, passing over the argument from miracles and prophecy, in which Islamism is notoriously deficient, we approach the internal evidence, and discern there grounds equally strong for rejecting it as an imposture. Mohammedanism does not accord with former dispensations, allowedly proceeding from God: it is obviously neither the confirmation or counterpart of any preceding revelation. Christianity is to Judaism what the splendor of the meridian sun is to the dawning day: the crescent of Mohammed is indicative of the dark night of error and confusion, in which its votaries are involved. "To him was given the key of the bottomless pit, and there arose a smoke out of the pit, as the smoke of a great furnace: and the sun and the air were darkened by reason of the smoke of the pit^[34]." Mohammedanism opposes the Gospel in the most essential part, and that which renders it worthy of all acceptation, viz. as a remedial dispensation in the hands of a Mediator, exactly suited to the wants and circumstances of fallen creatures; just as if no previous notification had been given of its interesting design, viz. "God in Christ reconciling the world to himself, and not imputing their trespasses unto them." This marked distinction between the two systems betrays at once the origin and objects of Mohammed's scheme: his compilation, as may be seen from the preceding chapter, is luscious and sweet; knowing that men are easily disposed to espouse what gratifies the flesh; or it is accommodating, as the Pagans could not at once be won over from their superstitions, and something was to be conceded to Jews and Christians; or, if some austerities be prescribed, as fasting, pilgrimage, &c. it fixes man upon his own bottom, by making them meritorious; thus gratifying the lusts and prejudices, or feeding the pride of his votaries.

No wonder then from such a religion, all the pecular doctrines of revelation are discarded. Such is the case with regard to the doctrine of the triune nature of God, described as Father, Son, and Holy Ghost, existing in the Unity of the Divine Essence, and as regards the offices which they respectively sustain in the grand work of Redemption. This truth was partially revealed under the Old Testament dispensation, but more clearly explained by Jesus and his Disciples. The Koran speaks of God, the Word and the Spirit, but in ignorance or unbelief, "Say not there are three Gods, forbear this, it will be better for you^[35]."

The imputing to Christians a belief in three or a plurality of Gods, is a mere gratuitous assertion or palpable misrepresentation. The Unity of the Godhead forms as fundamental an article in the Christian code, as it did in that of the Jews before them. In acknowledging however a three-fold existence in one Jehovah Elohim, constituting in a mysterious manner the Unity in Trinity and the Trinity in Unity, they embrace a doctrine consonant with Scripture, and though surpassing yet not involving any thing contradictory to right reason, otherwise there would be fair ground for exception.

In Genesis i. the united influence of the sacred Three in One is manifested in the creation of the world: the name of God in the original Hebrew implies a plurality, and the name and various attributes of God are interchangeably applied in Scripture to Father, Son and Holy Ghost, three Persons represented as subsisting in the Unity of the Divine Essence. God the Father dwells in majesty inaccessible, whom no man hath seen or can see: the only begotten Son, the Messiah, the brightness of the Father's glory and express image of his person, has revealed Him and his gracious purposes to mankind: the Holy Ghost in various ways ratifies and attests the truth, and applies the promises of the Gospel to the hearts of believers. In a revelation respecting the Divine nature difficulties will occur; we see and know only in part: fully to comprehend the subject is beyond the grasp of our limited faculties. We cannot explain, how flesh, blood and spirit form one man; and who by searching can find out God, and enter fully into the nature of that great and incomprehensible Being who inhabits eternity? The three-fold agency was visible at the baptism of Jesus Christ, and confirmed in his charge to the disciples, "Go into all the world and preach the Gospel to every creature, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, and lo! I am with you always, even unto the end of the world." This article of the Christian faith is insisted on by St. John, and recognised in the apostolic form of benediction, "The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost be with you." St. Paul also^[36] separately addresses each person in the Godhead.

It is not consistent with our plan to enter largely into these and other arguments, corroborative of the truth, but thus much must be said, that where such lamentable ignorance of Scripture prevails as in Mohammedan countries, less confident assertion and deeper acquaintance with the subject would be highly desirable. This doctrine was no novel invention; because as the learned author of the Christian Researches has well remarked^[37], "The doctrine of the Trinity, the incarnation of the Deity, and vicarious atonement by shedding of blood, and the influences of the Spirit were the subject of revelation long before Mohammed appeared; and though greatly obscured, yet vestiges of them are to be found, amidst grossest darkness, and such marked outlines, as shew the source from whence they are derived." He notices that the Hindoos worship one God as subsisting in three persons, and their ancient representation of the Deity is formed of one body and three faces, as in the celebrated temple of Elephanta, in an island near Bombay, which is of very high antiquity, and as he justly considers one of the wonders of the world. The learned doctor subjoins: "These doctrines are unquestionably relics of the first faith of the earth; they bear the strong character of God's primary revelation to man, which neither the power of man, nor time itself has been able to destroy, but which have endured from age to age, like the works of nature, the moon and the stars which God hath created incorruptible!"

Together with the doctrine of the Trinity, it necessarily follows, that the divinity and offices both of Jesus Christ and the Spirit are discarded. The Koran says "They are infidels who say, God is Christ, the son of Mary^[38]." Again, "The Christians say, Christ is the Son of God, may God resist them^[39]." Christ, as to his Divine nature, existed as God from all eternity; as to his human nature which he assumed into union with the divine, he was man born into the world, and in his mediatorial character he sustained the part of a servant to the Father, in ushering and consummating in his own person, the last and finished dispensation to which all former revelation was only introductory.

According to the before-mentioned historian, the Hindoos believe that the second person in the Trinity was manifested in the flesh. The doctrine of atonement by the shedding of blood is likewise observable in their custom, when the people of Hindostan bring the goat or kid to the temple, and the priest sheds the blood of the innocent victim. The influences of the Spirit are also strongly alluded to in their sacred writings^[40]. The Spirit is frequently named in the Koran, but not in the scriptural sense. Many passages occur in which divine attributes are ascribed to the Spirit; such, for instance, as omniscience. Compare Jeremiah xvii. 10., with 1 Cor. ii. 10. Eternity also is ascribed, compare Deut. xxxiii. 27, with Hebrews ix, 4.; and for wisdom compare Jude 25, with Ephesians i. 17. In fine, without unnecessarily prolonging this part of the discussion, it may fairly be inferred, that such as the Father is, such is the Son, and such the Holy Ghost. It is far easier to cavil than to disprove the accuracy of the inference.

The doctrine of the Trinity is chargeable with difficulties, but they are by no means of a nature to brand its advocates with the charge of Polytheism. Temperate discussion may do much to illustrate the mystery, but no good will ever occur by giving up the outworks of our faith in accommodation to the foolish and mistaken prejudices of others. Sale, in his preface, recommends a rule in regard to the Mohammedans which Bishop Kidder prescribes for the conversion of the Jews, viz. not to quit any article of the Christian faith to gain the Mohammedans. He designates it "as a fond conceit of the Socinians to expect to gain them over on their principles; the Church of Rome must part with many practices and some doctrines; we are not so much to win them over to a system of dogmas as to the ancient and primitive faith." But difficulties attach not only to Christianity; notwithstanding all the boasts of Unity, even that is violated by some of the Musulmans considering the Koran as uncreate, and the charge of holding two Gods may as justly be retorted upon them, as that of three Gods on those who hold the doctrine of the Trinity in a sense inseparably connected with the Unity of the Godhead.

But, further, in contrasting Christianity with the Moslem faith, this striking difference is observable, that Christ having released us from the yoke of the ceremonial law, which in him received its full accomplishment, has introduced us into a state of freedom and nearness with our Maker; we are no longer in subjection to the weak and beggarly elements, but receive the spirit of adoption, and the privileges of children.

Mohammedanism is a law of works, witness the retention of various ceremonies from the yoke of which Christ has released us, such as circumcision, pilgrimage, fasting, innumerable forms in prayer, purifications, ablutions, distinctions of meat and other observances, which though mostly derived from the Jews, and useful and significant under that particular economy, becomes a senseless imposition and grievous burden on the Musulmans, because among the former people, they had a typical meaning and reference, and were intended as temporary and preparatory to a future and more perfect dispensation under the Messiah, intimations of which had been frequently given by the prophets; whilst as far as the Musulmans are concerned, these impositions degenerate into unmeaning forms, or badges of vassalage and subjection. Jesus Christ enjoined two ordinances as of perpetual obligation in his Church, viz. Baptism and the Lord's Supper, the one an initiatory rite performed on our admission into the Church, the other a standing ordinance commemorative of our Lord's death to be often received, as a proof of our adherence to the faith and devotedness to his service.

Again, Islamism, like all other systems of mere human invention betrays an imperfect standard of morality. Many striking beauties occur in the writings of the illustrious sages of Greece and Rome: but after all, there is wanting a consistent code of ethics, to furnish which was evidently beyond their abilities: the character of their virtuous man is objectionable; however some parts may agree with moral fitness, yet upon the whole, serious incongruities abound in the delineation for want of an exact rule and criterion by which their judgment might be informed and regulated. How could it be otherwise, when their deities were mixed characters of virtue and vice? So that incoherence, confusion, and errors were necessarily interwoven throughout the whole of their mythology.

Mohammedanism is liable to the same exception, though with less excuse, because it had a better model from which to copy. The character of God is not consistently supported in the Koran: the God of Mohammed (though professedly that of Abraham) is represented at one time as commanding the slaughter of the captives, at another time as regulating the division of the spoil; at another, as clearing the Prophet's wife from aspersions against her chastity; at another, as sanctioning the uxorious excesses of the Prophet, and enacting regulations of a family or private nature; so that there is a want of propriety and consistency in the detail, even as regards the supreme Object of worship, which affects the whole system, and presents a striking contrast.

Christianity conveys the most exalted notions of the Great Supreme, whether as the God of nature or of grace. The beautiful copy of the divine perfections, as exhibited to us in the Scriptures, presents a striking transcript and finished portrait of all conceivable virtue. Love to God and man is inculcated on the purest and most exalted principles: the due subjection and regulation of our passions, forgiveness of injuries, humility, resignation, and the like, are brought into notice, whilst many supposed virtues are discarded and deprived of their usurped dominion; such for example as revenge, which Aristotle and Cicero mention with commendation, and which also the Koran sanctions, Christianity forms the only system of virtue worthy of heaven, and perfective of human nature. Its symmetry, both as a whole and as to the parts, is beautiful, consistent, and unexceptionable!

Besides incorrect opinions respecting God, and the imperfect scale of virtue that must result therefrom, Islamism, in common with other systems, labours under a further disadvantage through the want of a living example, embodying the precepts of virtue, to which reference might be made on all occasions, as a standard or pattern: for, though distinguished characters have possessed excellencies to a certain extent, yet no one ever appeared amongst mankind, whose precepts and example combined, furnished a living and unexceptionable guide or directory. Nothing like this is to be found in the writings of antiquity, or in the Koran: the greatest virtues and vices are strangely intermixed in the examples of ancient days, and, without enlargement, just exceptions may be made to the personal character of the Prophet of Arabia. But in the Gospel, Jesus is exhibited as the model of every virtue, both as relates to God and man; who did no sin, but was holy, harmless, and separate from sinners, the image of God, exemplifying the divine perfections as far as they were cognizable by the human understanding. In delineating his life, the Evangelists have soared far beyond the utmost efforts of human genius.

The want of an adequate motive to influence the heart and practice, is a further defect in codes of human fabrication, without which morality degenerates into expediency, or mere selfishness. Here Christianity possesses an unspeakable advantage. Submission is due to Christ necessarily as the Head of his people, in the same manner as the leaders of various sects, or the Prophet of Arabia, challenge obedience from their followers: but there is a far more powerful and engaging motive of love, gratitude, and subjection, to him as the Saviour, who died that they who live should not henceforth live unto themselves, but unto him who died for them and rose again: thus a spirit of filial love and attachment is produced in the hearts of Believers, whose obedience springs from the noblest principle, not the compulsion of a slave, but the affection and duty of a child!

Connected with inferior motives is the want of appropriate sanction; in this the Heathens were deficient, the authority of whose philosophers seldom extended beyond their particular sphere; their noblest efforts were therefore circumscribed in their operation, principally influencing their own disciples, and a few of the learned. No teacher was of sufficient weight to command general attention, and enforce it by suitable sanction. This forcibly applies to Islamism: for, though the Musulmans regard their Prophet as the Envoy of Heaven, yet how weak are their ties and obligations to obedience, in comparison with that solemn attestation borne to the character of Jesus in the Gospel! A voice from Heaven proclaimed respecting him, "This is my beloved Son: hear him."—"All power," says the ascending and triumphant Saviour, "is given unto me in heaven and in earth. I am Alpha and Omega: the first and the last: I am He who was dead, and am alive again, and I have the keys of death and hell. I know my sheep, and am known of mine, and they shall never perish, neither shall any pluck them out of my hand."

A further error, subversive of other systems, is a total want of assistance in the performance of duty. No suitable provision is made for the helplessness and infirmity of human nature. Subject as we are to so many weaknesses and imperfections, in every stage of life, with the best of rules to regulate our practice, the noblest example, motives and sanctions to guide, warm, and impress our hearts, yet we should fail lamentably in duty without help from above. It is not in man to direct his steps: "Hold thou up my goings in thy way, that my footsteps slip not," was the prayer of the Psalmist, and is agreeable to the experience of our own breasts. Now there is no counterpoise for this disease of our nature any where but in that revelation which gives the promise of the Spirit, to enlighten our understandings, excite good desires, and assist us with grace, without which our efforts would prove unavailing; and therefore, in the Christian Religion we are taught to expect the assistance of God's Holy Spirit, and assured that God will vouchsafe the same to those who devoutly seek it.

But, lastly, the two systems are in complete variance as to their end and design. While one can be regarded only as an artful contrivance to draw nations over to the faith of Islam, and strengthening the delusion that has too long prevailed, perpetuating war and blood-shed: Christianity tenders its blessings to mankind without interfering with any mode of government, or upholding any temporal interests; it proclaims its kingdom not of this world, disclaims all appeals to the sword, and seeks to establish a spiritual dominion, enlightening the mind, converting the heart, sanctifying the affections, and subjecting the passions to its mild control: it offers present comfort and future happiness through the Saviour. "I tell you," says Christ, "my sheep are not restricted to any particular fold: many shall come from the north and south and set down with Abraham, Isaac, and Jacob, in the kingdom of heaven: salvation and forgiveness of sins are to be proclaimed to all nations through the Saviour, beginning at Jerusalem where he was crucified, and proceeding from thence to every clime, without distinction or difference as to the parties, every one possessing a rational soul, and capable of being the subject of divine revelation, is invited to participate in these privileges^[41].

These topics might be considerably enlarged, but the question at issue is not in fact between Christianity and Mohammedanism, but between Christianity and no religion whatever; for we have seen, that the Moslem faith is untenable on any ground: it receives no countenance or support from miracles or prophecy: is opposed to former dispensations, and labours under such insuperable defects, as sufficiently shew, that it could not proceed from God.

1. Gibbon observes, "The Mission of the ancient Prophets and of Jesus, had been confirmed by many splendid prodigies; and Mahomet was repeatedly urged, by the inhabitants of Mecca and Medina, to produce a similar evidence of his dive legation, to call down from heaven the angel, or the volume of his Revelation, to create a garden in the desert, or to kindle a conflagration in the unbelieving city. As often as he is pressed by the demands of the Koreish, he involves himself in the obscure boast of vision and prophecy, appeals to the internal proofs of his doctrine, and shields himself behind the Providence of God, who refuses those signs and wonders that would depreciate the merit of faith, and aggravate the guilt of infidelity. But the modest or angry tone of his apologies betray his weakness and vexation: and these passages of scandal establish, beyond suspicion, the integrity of the Koran."—Decline and Fall of the Roman Empire.
2. Professor Lee notices how nearly the creed of the Shiah agrees with that of the Catholics. Both have their Queen of Heaven; the Catholics in the Virgin, the Shiah in Fatima, the daughter of Mohammed. The saints of both communions can work miracles, Both have their pilgrimages, their purgatory, their reliques, their hermits. The principal thing in which they differ is in the Shiah rejecting the use of images.—Page 349, note.
3. See Persian Controversies.
4. Ibid.
5. Chap. 54.
6. Ibid. 33.
7. Ibid. 24.
8. Ibid. 30.
9. Koran, Chap. 2.
10. Ibid. 61.
11. Ibid. 98.
12. Ibid. 21.
13. See Sale.
14. Deut. xviii. 5.
15. Koran, chap. 7.
16. Deut. xxxiii. 2.
17. Isaiah xxi. 7.
18. Isaiah xlv. 22, &c.
19. Persian Controversies.
20. Zeph. iii. 9.
21. John xvi. 7.
22. Gen. xii. 3.; xviii. 18.; xxii. 18.
23. Gen. xxvi. 4.
24. Gen. xxviii. 14.
25. Gen. xlix, 10.
26. Numb. xxiv. 17, &c. Micah v. 2.
27. Isa. vii, 14. Jer. xxxi, 22.
28. Isa. xxxy. 5.
29. Gen. xlix. 10. Numb. xxiv. 17. Haggai ii, 7. Malachi iii. 1.
30. Dan. ix. 24.
31. Ibid. liii. 1.
32. Psa, xvi. 10.—xxx. 3.—xli. 10.—cxviii. 17. Hosea vi. 2.
33. Psa. xvi. 11.—xxiv. 7.—lxviii. 18.—cx. 1.—cxviii. 19.
34. Rev. ix. 12.
35. Chapter 4.
36. Rom. xv. 16, &c.
37. Dr. Buchanan, p. 262.
38. Chapter 5.
39. Ibid. 9.
40. See Dr. Buchanan.
41. The Seeks or Sikhs profess to have improved on Mohammedanism. "In the religion of this people, the fables of Mohammedanism are united with the absurdities of the Hindu superstition, for Nanac Shah, the founder of the nation, wished to harmonize both. Born in a province on the extreme verge of India, at the very point where the religion of Mohammed, and the idolatrous worship of the Hindus appeared to touch, and at a time (the middle of the fifteenth century,) when both tribes cherished the most violent rancour and animosity against each other, the great aim of this benevolent fanatic was to blend these jarring elements in peaceful union."—See Mills, page 421.

    It is lamentable to see how error is engendered in endless perpetuity; nothing can prove effectual to the conversion and healing of the nations, save that volume, which, as Locke has beautifully expressed it, ‘"has God for its author, salvation for its end, and truth without any alloy of error for its matter."