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tegs: 


THE      TRUE..*     .V-Jflfc* 


Nature  of  Imposture 

Fully  Difplay'd  in  the 

LIFE 

O    F 

MAHOMET. 

W  IT  H 

A    Discourse  annex'd  for  the 

Vindication  of  Christianity    from 
this  Charge. 

Offered  to  the  Confideration  of  the 

D  e  i  s  t  s  of  the  Prefent  Age. 


By    Humphrey    Prideaux,  D.  D, 
Dean  of  Norwich, 


The  Seventh  Edition,  Corrected. 


LO  ND  0  N: 
Printed  for  E.  Curll,  and  J.  Hooke,  in  FleeU 
ftreety  and  IV.  Mean  and  F.  Clay  without 
Temple-Bar.    Mdccxviii,    Price  3/. 


-\ 


Ill 


T  O    T  H  E 


READER 


H  E  great  prevailing  of  Infidelit)^  in 
the  prefent  Age,  making  it  the  Du- 
ty of  every  one  of  us  that  have  un- 
dertaken theMiniftry  of  the  Gofpel 
of  Jefus  Chrift,  to  endeavour  to  put 
a  Stop  thereto,  that  I  may  in  fome 
Meafure  do  my  Part  herein,  is  a  fufficient  Reafon 
to  juftify  the  prefent  Publication.  But  befldes, 
the  Poyfon  having,  I  fear,  reach'd  fome  Places, 
where  it'  is  my  particular  Duty  to  prevent  its 
Mifchiefs  ^  and  infected  fome  Perfons,  for  whofe 
eternal  Welfare,  as  well  as  temporal,  I  have 
Reafon  to  be  nearly  concem'dj  I  have  hereby 
been  more  efpecially  engag'd  to  fet  forth  the  en- 
fuing  Hiftory,  with  the  Tract  fubjoin'd  thereto, 
for  an  Antidote  againft  it.  And  if  I  can  hereby 
avail  any  Thing  with  thofe  who  have  caft  off 
Chriftianity  as  an  Impofture,  to  make  them  fee 
the  Error  of  their  ApOftacy,  I  {hall  then  obtain 
the  fall  End  I  propofe-,  if  not,  at  leaft  I  fhall 
difcharge  my  Confcience,  and  my  Duty,  in  do- 
ing the  beft  I  can  in  order  thereto. 

A  a  That 


iv  Totk  Reade  r.~ 

That  which  at  prefer) t  feems  moftly  to  carry 
Men  away  into  this  Infidelity,  is   the  giddy  Hu- 
mour which  too  many  among  us,   efpecially  of 
the  younger  Sort,    are  liable  unto,    in  following 
whatfoever  hath  gotten  into  Falhion  and  Vogue  : 
For  thefe,  looking  no  farther  than  what  prevails 
moft  among  fuch  as  they  converfe  with,  of  Courfe 
fall  in  with  it,    whatfoever  it  be,   without  any 
other  Consideration,   but  that  the)'-  think  it  the 
Drefs  which  is  moft  fafhionable  and  genteel  for 
them  to  appear  in,  and  the   Mode  wherein  they 
may  make  the  moft  acceptable  Figure  among  the 
Company  they  keep.     And   therefore  that  kind 
of  Infidelity  which  is  call'd  Deifm,  being  of  late 
impioufty  patroniz'd  by  too  many  of  thole  who 
govern  the  Humours  cf  the  Times,  abundance  of 
this  fort  of  unthinking  People  have  meerly,   out 
of  Complyance  with  them,  run  in  thereto,    and 
confidently  taken  upon  them  to  call  Chriftianity 
a  Cheat  and  an  Impofture,   without  ever  having 
confider'd  what  an  Impofture  is,    or  whether  any 
of  the  Marks  and  Properties  thereof  can  poftibly 
agree  with  this  Holy  Religion,  or  no. 

That  therefore  thefe  may  fee  what  it  is  they 
charge  Chriftianity  with,  and  how  far  all  the 
Marks  and  Properties  thereof  are  from  having 
any  Agreement  with  it,  I  have  in  the  enfuing 
Hiftory,  which  contains  the  Life  of  that  famous 
Impoftor,  who  is  on  both  Sides  equally  acknow- 
ledged to  be  fuch,  fully  laid  open  what  an  Impo- 
fture is  •,  and  in  the  Difcourfe  fubjoin'd  thereto, 
fhewn,  that  none  of  thofe  Marks  and  Properties 
which  are  fo  vifible  in  the  Impofture  of  Mahomet, 
and  muft  be  alfo  in  all  other  Impoftures  in  Reli- 
gion, can  poflibly  be  charg'd  upon  that  Holy  Re- 
ligon  which  we  profefs.  And  an  Hiftory  being 
that  which  gives  the  moft  lively  and  fenfible  Re- 
prefentations  of  a  Matter,  and  Books  of  this  Na- 
ture 


To  ^Reader.  v 

ture  being  fuch  as  moft  obtain  the  Favour  of  be- 
ing read,  I  hope  I  have  taken  the  propereft  Me- 
thod of  coming  home  to  the  Confciences  of  thofe 
to  whom  I  write. 

And  that  I  may  not  be  thought  to  draw  this 
Life  of  Mahomet,  with  Defign  to  fet  forth  his 
Impofture  in  the  fouleft  Colours  I  am  able,  the 
better  to  make  it  ferve  my  prefent  Purpofe,  I 
have  been  careful  to  fet  down  all  my  Authorities 
in  the  Margin,  and  at  the  End  of  the  Book  have 
given  an  Account  of  all  the  Authors  fiom  whom 
I  collected  them. 

And  that  I  may  the  more  remove  all  Sufpicion 
of  this  Matter,  I  think  it  requifite  to  acquaint 
you,  That  althb1  at  prefent  I  have  adapted  the 
Life  of  Mahomet  to  this  Purpofe,  yet  it  was  not 
originally  defign'd  for  it  it  5  being  when  I  firft 
wrote  it,  only  the  interfperfed  Parts  of  one  Chap- 
ter of  a  much  larger  Work,  which  I  intended  for 
the  Publick,  viz.  The  Hijlory  of  the  Ruin  of  the 
Eaftern  Church-,  which  beginning  from  the  Death 
of  the  Emperor  Maurichis,  Anno  Dom.  602.  was  de- 
fign d  to  have  been  brought  down  to  the  Fall  of 
the  Saracen  Empire,  which  happeiVd  Anno  Dom, 
936.  when  the  Governors  of  Provinces  under  tht 
Caliph,  ufurping  the  Sovereign  Authority,  each  in 
their  feveral  Diftricls,  did  put  an  End  to  that 
large  and  formidable  Empire,  by  dividing  it  a- 
mong  them. 

And  fuch  an  Hiftory  I  promifed  my  felf  might 
be  of  fome  Ufe  in  our  prefent  Age:  For  notwith- 
standing thofe  earneft  Expectations  and  ftrong 
Hopes,  which  we  entertain'd  in  the  Beginning  of 
this  Government,  of  having  our  Divifions  heal'd, 
and  all  thofe  Breaches  which  they  have  caufed  in 
the  Church  again  made  up,  finding  thofe  of  the 
Separation  ftill  to  retain  the  fame  Spirit  on  the 
one  Side,  and  fome  others  to  be  fo  violently. bent 
A  5  on 


vi  To  the  Reade  r^ 

on  the  other,  againft  every  Thing  that  might  tend 
to  mollify  and  allay   it,  as  to  iruftrate  all  thofe 
excellent  Defigns  which  have  been  laid  in  Order 
thereto  ^    I  thought  I  could   not  better  let  thofe 
Men  fee  what  Mifchief  they  Both  do  hereby   to 
the  common  Intereft  of  Chriftianity,  than  by  lay- 
ing before  them  the  grievous  Ruin  and  Defolation, 
which  from  the  like  Caufe  happenM  to  the  Churches 
of  the  Eaft,  once  the  mofl  rlourilhing  of  the  whole 
Earth.     For  they  having    drawn    the  abftrufeft 
Niceties  into  Controverfy,  which  were  of  little  or 
no  Moment  to  that  which  is  the  chief  End  of  our 
Holy  Chriftian  Religion,   and  divided   and  fubdi- 
vided  about   them  into  endlefs  Schifms  and  Con- 
tentions, did  thereby  fo  deftroy  that  Peace,  Love, 
and  Charity  from  among  them,  which  the  Gofpel 
was  given  to  promote,  and  inftead  thereof  conti- 
nually provoked  each  other  to  that  Malice,  Ran- 
cour,   and  every  evil  Work,  that  they  loft    the 
whole  Subftance  of  their   Religion,    while   they 
thus  eagerly    contended   for  their  own  Imagina- 
tions concerning  it,  and  in  a  Manner  drove  Chri- 
ftianity quite  out   of  the  World  by  thofe  very 
Controverfies  in  which   they  difputed  with  each 
other  about  it.    So  that  at  length  having  wearied 
the  Patience  and  Long-Suffering  of  Cod,    in  thus 
turning  this    Holy  Religion   into  a  Firebrand  of 
Hell,  for  Contention,  Strife,  and  Violence  among 
them,  which  was  given  them  out   of  his  infinite 
Mercy  to  the  quite  contrary  End,    for  the  Salva- 
tion of  their  Souls,  by  living  holily,  righteoufly, 
and  juftly  in  this  prefent  World,  he  raifed  up  the 
Saracens  to  be  the  Inftruments   of  his  Wrath,    to 
punifh  them  for  it-,    who  taking  Advantage  of 
the  Weaknefs  of  Power,    and  the  Diffractions  of 
Councils,  which  thefe  Diviflons  had  caufed  among 
them,  foon  over-run    with  a  terrible  Devaluation 
all  the  Eajlern  Provinces  of  the  Roman  Empire ; 

and 


To  the  Reader.  vii 

and  having  fk'd  that  Tyranny  over  them,  which 
hath  ever  iince  afflicted  thofe  Parts  of  the  World, 
turn  d  every  where  their  Churches  into  Mofques, 
and  their  Worfhip  into  an  horrid  Superftition  -,  and 
inftead  of  that   Holy  Religion  which  they  had 
thus  abufed,  forcd  on  them  that  abominable  Im- 
pofture   of  Mahometifm,    which  dictating    War, 
Bloodfhed,  and  Violence,  in  Matters  of  Religion, 
as  one  of  its  chiefeft  Virtues,  was  in  Truth  the 
moft  proper  for  thofe,    who  had   afore  by  their 
Schifm  and  Contentions  refolv  d  all  the  Religion 
they  had  thereinto.     And  when  the  Matter  came 
to  this  Tryal,  fome  of  thofe  who  were  the  hotteft 
Contenders  about   Chriftianity,   became  the  firft 
Apoftates  from  it  ^   and   they,    who  would  not 
afore  part  with  a  Nicety,  an  abftrufe  Notion,  or 
an  unreasonable  Scruple,    for   the  Peace   of  the 
Church,  were  foon  brought  by  the  Sword  at  their 
Throats,  to  give  up  the  whole  in   Compliance  to 
the  Pleafure  of  a  barbarous  and  favage  Conqueror. 
And  no  wonder  that  fuch,  who  had  afore  wrangled 
away  the  Subftance  of  their  Religion  in  Conten- 
tion and  Strife  againft  each  other,  and  eat  out  the 
very  Heart  of  it  by  that  Malice  and  Rancour 
which  they  fhew'd  in  their  Controversy  about  it, 
became  eafily  content,  when  under  this  Force,  to 
part  with  the  Name  alfo.    Thus  thofe  once  glori- 
ous and  rnoft  flourifhing  Churches,  for  a  Punilh- 
ment  of  their  Wickednefs  being  given  tip  to  the 
Infult,  Ravage,  and  Scorn  of  the  worft  of  Enemies, 
were  on  a  fudden  overwhelm  d  by  them  with  fo 
terrible  a  Deftrudion,  as  brought  them  to  that  low 
and  miferable  State,  under  the  PrelTures  cf  which 
they  have  ever  fince  groand  ;  wherein  they,  re- 
taining no  more  than  fome  few  and  lamentable 
Ruins  of  what  they  once  were,   feem  thus  to  be 
continued  even  unto  this  Day,    by  the    allwife 
Providence    of  God,   in  the  fame  miferable  Con- 
A  4  dition, 


viii  To  the  Reader. 

dition,  under  the  Pride  and  Perfecution  of  Maho- 
metan Tyranny,   for  no  other  End,  but  to  be  an 
Example  and  Warning  unto  others,  againft  that 
Wickednefs  of  Separation  and  Divifion,  by  which 
they  were  brought  thereto.     A  fad  Memento  to  us  5 
for  of  all  Chriftian  Churches  now  remaining  in 
the  World,  which  is  there  that  hath  more  Reafon 
than  we  at  this  prefent,  to  learn  Inftrudtion  from 
this  Example,  and  take  Warning  therefrom  ?  For 
are  not  our  Divifions  brought  to  much  the  fame 
Height  with  theirs,   which  drew  down  from  the 
juft  Hand  of  God  this  terrible  Deftru&ion  upon 
them  ^  when  Men  making  no  Confcience  of  break- 
ing the  publick  Peace  of  the  Church,    divide  and 
fubdivide  from  it  into  endlefs  Factions,  Schifms, 
and  Contentions,  about  their  own  Imaginations  ? 
When  they  durft  reject  the  ancient  and  primitive 
Government  of  the  Church,    which  was  by  the 
Direction  of  God's  Holy  Spirit   eftablifh'd  in  it 
from  the  Beginning,  to  make  Way  for  new  Schemes 
of  their  own  Invention  ^   and  are  content  to  ruin 
all,  rather  than  not  obtain  their  Humour  herein  ? 
When  they  will  have  the  Decency  and  Order  of 
our  outward  Worfhip  condemn'd  as  Crimes  5  and 
for  the  Privilege  of  praying  in  Publick,  according 
to  their  own  unpremeditated  Conceptions,  with- 
out Method  or  Senfe,    advance  fuch  Arguments 
againft  our  Liturgies  and  Forms  of  Prayer,  as  have 
in  a   Manner  totally  deftroy'd  the  Devotion  of 
the  Nation  ?    When   they  fcruple  more  at  the 
kneeling  to  God  in   the  Holy  Sacrament  of  the 
Eucharift,  while  they  are  receiving  from  him  one 
of  his  greateft  Mercies,  and  ought  to  be  rendering 
to  him    their  higheft  Thankfgiving  in  Return 
thereto,  than  in  breaking  the  chiefeft  of  his  Com- 
mandments ^    and  thus  in  a  Manner  refolve  all 
Religion  into  contending  againft  our  juft  and  legal 
Eftablifhments  about  it :    And  when  ethers,   on 

the 


To  the  R  e  a  d  e  R.  ix 

the  other  Hand,  whofe  Duty  it  is  to  labour  for 
our  Peace,  would  rather  have  this  devouring  Flame 
of  Strife  and  Divifion  (till  continued  among  us, 
than  throw  in  one  Bucket  of  Water  to  cool  and 
allay  it,  I  fay,  when  Matters  are  brought  to 
this  pafs,  do  we  not  equal  or  rather  excel  that 
Wickednefs  of  Contention,  Strife,*  and  Divifion,  for 
which  God  poufd  out  his  fierce  Wrath  upon  thofe 
once  mod  flourifhing  Churches  of  the  Eaft,  and  in 
fo  fearful  a  Manner  brought  them  to  Deftruction 
thereby  ?  And  have  we  not  Reafon  then  to  be 
warn'd  by  the  Example  ?  Have  we  not  Reafon 
to  fear,  that  God  may  in  the  fame  Manner  raife 
'up  Mahomet  againft  us  for  our  utter  Confufion  * 
and  when  we  cannot  be  contented  with  that  blef- 
fed  Eftablilhment  of  divine  Worlhip  and  Truth 
which  he  hath  in  fo  great  Purity  given  unto  us, 
permit  the  wicked  One  by  fome  other  fuch  Inftru 
ment  to  overwhelm  us  inftead  thereof  with  his 
fouled  Delufions  ?  And  by  what  the  Sochiian,  the 
<%htaker,  and  the  Deifi  begin  to  advance  in  this 
Land,  we  may  have  Reafon  to  fear,  that  Wrath 
hath  fome  Time  fince  gone  forth  from  the  Lord 
for  the  Punifhment  of  thefe  our  Iniquities  and 
Gainfayings,  and  that  the  Plague  is  already  begun 
among  us. 

That  therefore  we  may  fully  fee  to  what  thefe 
Mifchiefs  among  us  lead,  and  be  influenc d  there- 
by to  fuch  an  Amendment  as  might  divert  the 
Judgment  from  us,  was  the  Reafon  that  made  me 
defign  the  Publication  of  the  Hiftory  I  havemen- 
tion'd ;  wherein  my  Purpofe  was  to  give  an  Ac- 
count, firft  of  the  Controversies  which  miferably 
divided  thofe  Eajlern  Churches,  and  then  of  that 
grievous  Calamity  and  Ruin  which  bappen'd  to 
them  thereupon,  through  that  Deluge  of  Mahome- 
tan Tyranny  and  Delufron  which  overwhelmed 
all  th<3fe  Provinces  in  which  they  were  planted, 

and 


i  To^Reade?. 

and  hath  continued  there  to  the  afflicting  of  the  poor 
Remainders  of  them  with  Mifery  and  Perfecution 
ever  fince.  For  Mens  Minds  being  ufually  more 
influencd  by  Example,  than  by  Precept  or  Exhor- 
tation ^  and  eafier  convinced  of  the  Mifchief  which 
any  Evil  leads  to,  by  feeing  the  Sufferings  of 
others  herein,  than  by  the  greateft  Strength  of 
Reafon  and  Argument  that  can  be  preffed  upon 
them  in  order  hereto,  I  hoped  that,  perchance, 
hy  laying  open  before  the  contending  Parties  here 
among  us,  what  Mifchief  thofe  Eajleni  Churches 
fuffer'd  in  the  like  Cafe,  through  that  difmal  Ruin 
which  was  by  their  Divifions  brought  upon  them, 
I  might  awaken  them  with  this  affrighting  Exam-  • 
pie,  to  think  of  thofe  Things  which  might  tend  to 
their  Peace:,  and  hereby  prevail  with  them  to  fet 
fome  Steps  toward  the  happy  Re-eftablifhment  of 
it  among  us,  which  as  yet  no  Reafon  or  Argument 
hath  been  able  to  induce  them  to. 

But  when  I  had  made  my  Collections,  and  gone 
a  great  Way  in  putting  my  laft  Hand  to  the  Com- 
pofure,  thofe  Difturbances  that  happen'd  about 
the  Doctrine  of  the  Holy  Trinity  among  us,  gave 
me  a  Reflection  which  put  a  Stop  to  my  Pen,  and 
made  me  refolve  to  furceafe  the  whole  Work.  For 
perceiving  what  Advantage  the  unwary  ftirring 
of  this  Controverfy  did  give  the  Atbeifts,  the  De- 
ijh,  and  the  Sociniart,  for  the  advancing  of  their 
Impieties,  by  confounding  and  dictating  the  Minds 
of  Men  with  their  Cavils  and  Objections  againft 
what  we  hold  in  this  Miftery  to  be  above  our 
Underftandings  fully  to  comprehend  ^  and  how  fe- 
veral  of  them  did,  in  a  Manner  fo  licentious  as 
was  fcarce  ever  before  allowed  in  a  Chriftian  State, 
exercife  their  Wits  in  this  Matter,  I  dm  It  not, 
confidering  the  Subjecl  of  this  Book,  venture  it  a- 
broad  in  fo  wanton  and  lewd  an  Age.  For  the 
two  great  Myfteries  of  Chriftian ity  .1 -which 

will 


To  the  Read  e  r.  li 

will  be  alwa)^  fuch  unto  us  while  in  this  State 
of  Ignorance  and  Infirmity)   being  the  Doctrine 
of  the  Trinity,    and  that  of  the  Hypoftatical  U- 
nion;    and  this    latter    being  the    Subject  upon 
which  all  thofe  Diviiions  were,    which  occafion'd 
that  Ruin  of  thofe  Churches,  of  which  in  this  Hi- 
ftory  an  Account  was  purpofcd  to  be  given;  and 
this  neceffary  leading  me  therein,  not  only  to  un- 
ravel   all  thofe  Controverfies  which  they  made 
about  it,  but  alfo  unfold  all  the  Niceties  and  fub- 
til  Notions   which  each  Sect  did  hold  concerning 
it,  I  had  Reafon  to  fear,  that  thofe  who  made  iiich 
Work  with  one  of  the  Myfteries  of  our  Holy  Re- 
ligion,   would  not  be  lefs  bold   with  the  other, 
which  is  altogether  as  great,  were  it  in  that  Manner 
laid  open  unto  them,  as  it  is  in  this  Hiftory  con- 
tain'd  \    and  therefore  I  rather   chofe  totally  to 
fupprefs   my  Labours,    than   run  the  Hazard,  in 
their  Publication,  of  doing  more  Hurt  than  Good 
thereby.      Only  that  Part  which    relates  to  the 
Life  of  Mahomet,  after  having  gather'd  it  together 
out  of  that  Chapter  of  this  Hiftory  where  it  lay 
interfpers'd  with  other  Matters,  I  have  here  pub- 
lifh'd,  to  anfwer  that  DelTgn  which  I  have  already 
given  an  Account  oi. 

As  to  the  Difcourfe  annex 'd,  I  have  directed  it 
only  to  thofe  Deijh,  who  according  to  Mr.  Blwtt's 
Description  of  them,  hold  a  Providence,  and  fu- 
ture Rewards  and  Punifhments.  For  fuch  feeming 
to  retain  the  common  Principles  of  Natural  Reli- 
gion and  Reafon,  allow  a  fufficient  Foundation 
whereon  to  be  difcourfed  with.  But  as  to  the  A- 
tbeift,  who  denies  the  Being  of  a  God,  which  all 
Things  elfe  prove-,  and  the  Epicmecm  Deifi,  who 
allowing  his  Being,  denies  his  Providence,  and  his 
Government  over  us,  which  all  the  Occurrences  of 
our  Life  become  conftant  Arguments  for,  they 
being  fuch  asmuft  neceiTarily  reject  firft  Principles, 

and 


xii  To  the  Reader. 

and  bid  Defiance  to  all  Manner  of  Reafon,  before 
they  can  fo  far  blind  themfelves  as  to  arrive 
hereto,  do  leave  no  Room  for  any  Argument  but 
that  of  the  Whip  and  La(h,  to  convince  them  of 
thofe  impious  Abfurdities,  and  therefore  deferve 
not  by  any  other  Method  to  be  dealt  with.  Be- 
fides,  if  you  will  know  the  true  Reafon  which  in- 
duceth  the  Atheiji  to'  deny  the  Being  of  a  God, 
and  the  Epicurean  Deijl  his  Government  over  us  ; 
it  is,  That  they  may  give  themfelves  up,  with- 
out Fear  of  future  Judgment,  to  all  thofe  Beftial 
Enjoyments  of  Luft  and  Senfuality  which  their 
corrupt  Hearts  carry  them  after  •?  and  therefore  it 
not  being  the  Reafon  of  the  Man,  but  the  brutal 
Appetite  of  the  Beaft  that  makes  them  fuch,  they 
deferve  no  otherwife  than  as  Beafts  to  be  treated 
fey  us  -,  and  for  this  Reafon,  as  I  write  not  to  them, 
fo  I  defire  to  be  underftood  to  have  nothing  to  do 
with  them. 

For  the  clearer  Underftanding  of  the  Hiftory, 
I  defire  you  to  take  Notice,  That  in  the  proper 
Names,  Al  is  a  Particle  which  fignifyeth  in  Ara- 
llck  the  fame  with  the  Englifi  The,  or  the  Greek 
o,  it,  to,  as  in  Al  Abas-,  Ebn,  or  with  the  Particle 
Al  after  it,  Ebnol  is  the  Son,  and  Abu,  or  with  the 
Particle  Al  after  it,  Abul,  is  the  Father-,  and  thus 
Mahomet  is  called  Ebn  Abdollah  Abu  Cafem,  that  is 
the  Son  of  Abdollah,  the  Father  of  Cafem.  For  it  was 
ufual  with  the  Arabs  to  take  their  Names  of  Di- 
ftin&ion  from  their  Sons  as  well  as  from  their  Fa- 
thers 5  and  thus  Ebnol  Athir,  is  the  Son  of  Al  Athir, 
and  Abul  Abbas  is  the  Father  of  Al  Abbas j  Abd, 
or  with  the  Particles  Al  after  it  AbdoX  fignifieth 
Servant  $  and  thus  AbdoUah  fignifieth  the  Servant  of 
God,  and  Abdo'l  Shems,  the  Servant  of  the  Sun  In 
thefe  and  all  other  Arabic  Names  I  exactly  follow 
the  Arabich.  Pronunciation,  without  regarding  how 
they  have  been  written   or  fpelt  by  any  other 

Wejlern 


To  the  Re  a  der.  xiii 

Weflem  Author  that  hath  treated  of  theirij  and 
that  the  rather,  becaufe  of  the  great  Agreement 
which  the  Arabick  hath  with  the  Etiglijb,  both  in 
the  Power  of  its  Letters  and  the  Pronunciation  of 
its  Words,  there  being  no  Language  in  the  World 
more  a  kin  to  ours,  than  the  Arabick  is  in  thefe 
Particulars :  Only  as  to  the  Name  of  the  Impoftor 
himfelf,  I  rather  chufe  to  make  Ufe  of  the  vulgar 
Manner  of  Writing  it,  becaufe  of  the  Notoriety 
of  it,  than  make  any  Change,  although  to  the 
Truth,  from  that  which  hath  been  generally  re- 
ceiv'd  -j  and  therefore  I  call  him  every  where 
Mahomet,  although  Mohammed  be  the  alone  true  and 
proper  Pronunciation  of  the  Name. 

To  conclude  •,  on  thy  Perufal  of  this  Treatife, 
as  far  as  thou  haft  need  of  what  is  defign'd  there- 
by, either  for  the  Reftoration  of  thy  Faith,  or  the 
Confirmation  of  it  •,  fo  far  I  pray  God  it  may  be 
ufeful  to  Thee,  and  I  am, 


The  hearty  Wijher  of  thy  Veace 

and  Everlajling  Salvation, 


Norwich, 
March  15. 

16  9f 


H.  Prideaux. 


The 


The  General  Contents  of  the  BOOK. 

I.  ""fl*"1  HE  Preface  to  the  Reader,  fliewing  the  Defign 

3.     and  Reafon  of  its  Publication. 

II.  The  true  Nature  of  hnpoflwe  fully  difplayd  in  the 
Life  of  Mahomet,  frotnhis  Birth,  An.  Dom.  571. 
to  his  Death,  An.  Dom.  632. 

III.  A  Letter  to  the  Deifts,  (hewing  that  the  Gofpclof 
^efus  Chrijl  is  no  Impofture j  hut  the  Sacred  Truth  of 
God. 

IV.  An  Account  of  the  Authors  quoted  in  this  whole 
Work. 


The  Contents  of  the  Life  of  MAHOMET. 

OF  the   Family  of  Mahomet,   and  his  Marriage 

with  Cadigha.  Page  1 

Of  his  frji  pretending  to  he  a  Prophet.  1  o 

Of  the  Alcoran.  1 1 

The  Roofs  of  his  pretended  Mijjion.  1 2 

TJ?e  Framers  of  the  Alcoran.  27 

Mahomet's  Marriage  with  three  Wives.  50 

His  Night  Journey  to  Heaven.  5 1 

His  Oral  Law.  39 
The  Beginning  of  the  Hegera,  and  the  Computation  of 

their  Tear.  44. 

His  Robberies.  5;  3 

Of  Mecca,  and  the  Temple  there.  56 

The  Month  o/Ramadam  their  yearly  Faft.  57 

Mahcmet's  Intimacy  with  the  Jew  Caab.  59 

The 


The   CONTENTS. 

The  Occafwn  of  his  forbidding  Wines  and  Games  of 
Chance.  pag.  63 

Of  Pilgrimages  to  Mecca.  67 

Mahomet's  Poifoning  at  Chaibar,  76 

His  Death  and  Burial  at  Medina.  78 

General  Reflections  on  the  Life  of  Mahomet.  79 

Of  the  Contradictions  in  the,  Alcoran.  88 

The  Texts  of  Holy  Scripture  Mahomet  urges  for  his 
Religion.  92 


The  Contents  of  the  Letter  to  the  DEISTS. 

INtroduBion.  T.  What  an  Impoflure  is,  1.  What 
are  the  Marks  and  Properties  of  an  Impoflure.  3. 
That  all  thofe  Marks  mufl  belong  to  every  Impoflure, 
and  all  particularly  did  Jo  to  MahOmetifm  ^  and 
that  none  of  them  can  be  chargd  upon  Chriflianity  ^ 
ispropofed  to  be  the  Deflgn  of  the  enfuing  Difcourfe. 

Page  97 

Sect.  I.  Thefrfl  Marl  of  an  Impoflure,  That  it  muft 
always  have  for  its  End  fome  Carnal  Intereft  $ 
not  chargeable  on  Chriflianity.  99 

Sect.  2.  The  fecond  Mark  of  an  Impoflure,  That  it 
can  have  none  but  wicked  Men  for  the  Authors 
of  it  ^  not  chargeable  on  Chriflianity.  115 

Sect.  %.  The  third  Mark  of  an  Impoflure,  That  both 
thefe  two  laft  Marks  muft  appear  in  the  very 
Contexture  of  the  Impoflure  it  felf ,  not  chargea- 
ble on  Chriflianity.  1 1 9 

Sect.  4.  The  fourth  Mark  of  an  Impoflure,  That  it 
can  never  be  Co  framed,  but  that  it  muft  contain 
fome  palpable  Falfities,  which  will  difcover  the 
Falfity  of  all  the  reft  $  not  chargeable  on  Chiflia- 
mty.  138 

Sect, 


,"- 


The    CONTENTS. 

Seel.  5.  Theffth  Mark  of  an  Impojinre,  That  when- 
ever it  is  nrft  propagated,  it  mult  be  done  by- 
Craft  and  Fraud  •,  not  chargeable  on  Chriftiamty.  1 49 

Se£r.  6.  The  Sixth  Mark  of  an  Impoflure,  That  when 
intrufted  with  many  Confpirators,  it  can  never 
be  long  conceal'd  •,    not  chargeable  on  Chrijlianity. 

164 

Sect  7.  The  feventh  Mark  of  an  ImpoJInre,  That  it 
can  never  be  eftabliftYd,  unlefs  back'd  with 
Force  and  Violence  •,  not  chargeable  on  Chrijlianity. 

166 

The  Conclufion.  177 


THE 


T  U  E 


LIFE 


O    F 


MAHOMET. 


'Ahomet  (or  according  to  the  true  Pronounci- 
ation  of  the  Word,  Mohammed}  was  born 
(a)  at  Mecca,  a  City  of  Arabia,  of  the 
Tribe  of  the  Korajhites,  (b)  which  was 
reckon'd  the  Noblelt  in  all  that  Country, 
and  was  defcended  in  a  direcl  Line  of 
Primogeniture  from  Pber  Koraijh,  the  firfl:  Founder  of  it, 
from  whom  they  derive  his  Pedigree  in  this  manner  5  (r) 
The  Son  of  Pber  Koraifi  Was  Caleb  5  the  Son  of  Galeb,  Laiva  } 
the  Son  of  Lava,  Caab  5  the  Son  of  Caab,  Morrah  $  whofe 
younger  Brother  was  Ada  5  from  whom  was  defcended 
Omar  Ebno'l  Chat  tab,  that  was  Calif.  The  Sons  of  Morrah 
were  Cktlab,  Tayem  and  Yokdab :  From  Tayem,  Abu  Beker, 
and  Telha  j  and  from  Yokdab,  Cbalid  Ebn  jValid,  had  their 
t)e-fcent.    Chdab  was  he  who  firfl:  gave  the  Months  of  the 

B  Year 


{a)  Abul  Faraghius,  Abul  Feda.  Elmacin.  Alkodai,  Qpc.  (/;) 

Hotcingeri  Hift:  Orient,  lib.   1.0.4.  (c)  Abul  Feda.  Pocockii 

Spec.  Hift.  Arab.  p.  $0.  &  51.  Fcchelenfc  Kift.    Arab.  Part  i,  c.  3. 
Liter  d*.  Generations  &  Nutritura  Mahometis. 


i  The  Life  of  Mahomet. 

Year  thofe  Names  by  which  the  Arabs  ever  fince  have  cal- 
led them,  even  to   this  Day.     They  had  formerly  other 
Names,  (d)  but  Cbelab  having  given  them  thofe  new  ones, 
they  firfl  grew  into  ufe  among  the  Korafiites,  and  after,  by  the 
Authority  of  Mahomet ,  when  he  had  brought  all  the  reil  of 
the  Tribes  of  the  Arabs  under  his  Power,  obtain'd  every 
where  elfe,  and  the  old  ones  became  totally  abolished.  The 
eldefl  Son  of  Chelab,  was  'Co/a  ^   and  the  younger,    Zarah% 
from  whom  was  Amena,   the  Mother  of  Mahomet.     (?)  Cofa 
was  very  famous  among  the   Korafj'ites,  for  gaining   to  his 
Family  the  keeping  of  the  Keys  of  the  Caaba,  and  with 
them  the  Precedency  of  that  Temple,  which  is  the  fame 
to  which  the   Mahometans  now  make   their  Pilgrimage  at 
Mecca,  and  was  then  as  much  celebrated  for  the   Heathen 
Wormip  among  the  Arabs,  as  it  hath  fince  been  for  the 
Mahometan  5  and  therefore  the  Prejidency  of  it  was  a  Matter 
of  great  Moment,  as  being  a  Station,  which  render 'd  him 
that  was  in  it  Honourable  through  all  Arabia.     It  was  be- 
fore in  the  PofTefTion  of  Abu  Gabjhan,   of  the  Tribe  of  the 
Cozaites,  who  were  of  the  ancient  Race  of  the  Arabs,   de- 
fended from  Joktan,  and  formerly  had  their  dwelling  in 
Yaman,  or  Arabia  Felix,  till  being  driven  thence  by  an  In- 
undation from  the  breaking  down   of  the  Banks  of  the 
Lake  Aram,  which  deftroyed  their  Country,  they  came  and 
fettl'd  in  the  Valley  of  Marry,  not  far  from  Mecca,    and 
from  thence  they  were  called  Cozaites,  which  fignifleth  the 
cutting  off,  becaufe  by  this  remove  they  were  feparated,  and, 
as  it  were,  cut  off  from  the  relt  of  their  Kindred.     They 
had  not  long  lived  at  Marry,  till  they  grew  fo  powerful,  as 
to   make   themfelves   Mailers   of  Mecca,  and  alfo  of  the 
Caaba,  or  Temple,  which    flood  there,    and  held  both  the 
Government  of  the  one,  and  the  Prejidency  of  the  other,  for 
many  Ages  after  ;  till  at  length  the  latter  falling  into  the 
Hands  of  Abu  Gabjhan,  a  weak  and  filly  Man,  Cofa  circum- 
vented him  while  in  a  drunken  Humour,  and  bought  of 
him  the  Keys  of  the  Temple,  and  with  them  the   Prefidencj 
of  it,  for  a  Bottle  of  Wine.     But  Abu  Gabjhan  being  gotten 
out  of  his  drunken  Fit,  fufficiently  repented  of  his  foolifh 
Bargain ;    from  whence  grew  thefe  Proverbs  among  the 
Arabs  j  More  vex'd  with  late  Repentance  than   Abu  Gabfhan  j 

and, 


(d)  Cioli*  Mots  ad  Alfraganum,  p.  4.  (e)  Abul  Fedn.  Pocockii, 
Spec  Hift.  Ar.ib,  p.  41. 50,  &  ^42.  Ecchelenfis  Hilt.  Arab.  p.  1.  c.  j. 
Fortaluium  Fiuei3  lib.  4.  Co.iiiJ.  1. 


The  Life  of  Mahomet.  3 

and,  "More  filly  than  Abu  Gabman  :  Which  are  ufually  laid 
of  thole  who  part  with  a  thing  of  great  Moment  for  a 
finall  Matter.  However,  he  was  not  fo  filly,  but  when  he 
came  to  himfelf,  he  understood  the  value  of  what  lie  had 
parted  with,  and  wou'd  fain  have  retnev'd  it  again  j  to 
which  purpofe  he  gave  Cofa  fome  disturbance  in  the  poflef- 
iion  of  his  Purchale  ;  and  the  reft  of  the  Coiaites  joined 
with  him  herein,  as  not  liking  that  he  iliould  be  thus 
deprived  of  his  Right  by  a  Trick,  and  thereby  the  Pre- 
jidemy  of  the  Temple  go  out  of  their  Tribe  into  that  of  the 
Kara/bites.  But  Cofa  being  aware  hereof,  fent  privately  to 
all  the  Korafjites,  who  were  difperfed  abroad  among  the 
Neighbouring  Tribes,  to  meet  with  him  at  Mecca  on  a  Day 
appointed  5  with  whofe  help  falling  on  the  Cozaites,  he  ex- 
pell'd  them  all  out  of  the  City,  and  from  that  time  the 
whole  Pofleffion  of  Mecca  remain'd  to  the  Korafbites  5  and 
Co/a,  and  his  Pofterity  in  a  right  Line  down  to  Mahometi 
had  the  Pmjidency  of  the  Temple  t  and  the  chief  Government 
of  the  City  ever  after. 

The  eldeft  Son  of  Cofa  was  Abd  Menaph,  and  the  young- 
er Abdol  Ux.za,  Names  taken  from  the  Idols  of  the  Temple, 
of  which  Cofa  had  now  gotten  the  Prejidency.  For  Abd  Me- 
tiapb  in  the  Arab  Language,  fignifieth  the  Servant  or  Wor- 
fhiper  of  Menaph  •  and  Abdol  Uxxa,  the  Servant  or  Wor- 
fliiper  of  Una,  which  were  Heathen  Deities  then  wor/hip- 
ed  by  the  Arabians.  Of  the  Pofterity  of  Abdol  Lhn.a,  were 
Zobatr  and  Cadigha  fhe  Wife  of  Mahomet, 

The  eldeft  Son  of  (/)  Abd  Menaph  was  Hajbem,  and  the 
younger  Abd]bemt  whofe  Son  was  Ommia,  from  whom  -the 
Gmmiadae,  who  for  fo  many  Defcents  governed  the  Saracen 
Empire.  Hafiem,  as  Well  as  his'  Father  and  Grandfather, 
Was  Prince  of  his  Tribe,  and  a  Perfon  of  great  Note  in  his 
Time  through  all  Arabia.  From  him  the  Kindred  of 
Mahomet  are  called  Hafb-mites  3  and  he  who  governs  at  Mecca 
and  Medina  (who  mull  always  be  of  the  Race  of  Mahomet') 
is  called  in  their  Language,  (srj  Al  Emamo'l  Hajhem,  that  is, 
the  Prince  of  the  Hafloemites,  even  unto  this  Day. 

The  Son  of  Ha/hem  Was  (/?)  Abdol  Morallah,  who  fuc- 
cceded  his  Father  in  the  Government  of  his  Tribe  at  Mecca,  and 

B  2  had 


(/)  Abul  Feda.  Pococ.  Spec.  Hi&  Arab.  p.  <i.  Ecchelenfis  Hift. 
Arab.  Part  1.  c.  3.   Liber  de  Gcneratiorie  &  tfutritura  Mahometi& 
( g)  Sionua  in  Append",  ad  GeGgratJhriam  tfubi*nf«aij  c.  7.    (fr)  Abul 
dwifis,  lb. 


4  The  Life  of  Mahomet. 

had  to  do  with  two  very  formidable  Enemies  in  his  Time  ; 
(i)  Chofroes,  the  firft  of  that  Name,  King  of  Perjiay  and 
Abraham  King  of  the  Ethiopians.  The  firft  having  extend- 
ed his  Empire  a  great  way  into  Arabia,  on  the  North  of  Mecca  5 
and  the  other  poffels'd  himfelf  of  the  Kingdom  of  the  Home- 
rites  on  the  South,  became  very  dangerous  Neighbours  un- 
to h'm;  but  he  defended  himfelf  againft  both,  and  forced 
the  latter  to  a  very  fhameful  Retreat,  when  he  came  with 
a  numerous  Army  to  beliege  the  City,  as  fhall  be  hereafter 
more  fully  related.  He  lived  to  a  very  great  Age,  being 
(  k.)  an  hundred  and  ten  Years  old  at  his  Death :  He  had 
thirteen  Sons,  their  Names  were  as  followeth  5  Abdollab, 
Hymzab,  Al  Abb.ts,  Abu  Taleb,  Abu  Laheb,  Al-Gida^  Al-Ha- 
reth,  Jiihet,  Al-Mokau-am,  Dorar,  Al  Zoba\ry  Ketkem,  and 
Abdol  Caaba.  The  el  deft  of  them,  Abdollah,  having  married 
Amena,  the  Daughter  of  Wabeb,  was  by  her  the  Father  of 
Mahomet  ( / )  who  was  born  at  Mecca,  in  the  Month  of 
Mary,  in  the  Year  of  our  Lord  571.  Jujiin  the  Second  be- 
ing then  Emperor  of  Conjlantinople,  and  Chofroes  the  Firft, 
King  of  Perjra. 

By  this  it  appears,  Mahomet  was  not  of  fuch  mean  and 
vile  Parentage  as  fome  have  after  ted.  For  being  a  CoraJbitet 
he  was  of  the  nobieft  Tribe  of  all  Arabia,  and  the  Family  he 
was  born  of,  was  the  moft  confiderable  of  that  Tribe ,  as  be^ 
ing  that,  which,  for  feveral  Defcents  together,  had  born  the 
chief  Rule  over  it.  However,  in  the  beginning  of  his 
Life  he  was  in  (m)  a  very  poor  and  defpicable  Condition. 
For  his  Father  dying  before  he  was  two  Years  old,  and 
while  his  Grandfather  Abdol  Motallah  was  ftill  living,  all 
the  Power  and  Wealth  of  his  Family  became  derived  to 
his  Uncles,  efpecially  to  Abu  Taleb,  whD  after  the  Death 
of  Abdol  Motallah  his  Father,  bore  the  chief  Sway  in  Mecca 
as  long  as  he  lived,  which  was  to  a  very  great  Age  5  and 
under  his  Protection  chiefly  was  it  that  Mahomet,  when  he 
firft  broach'd  his  Impofture,  was  fupported  againft  all  his 
Oppofers,  and  grew  up  to  that  height  thereby,  as  to  be  able 
after  his  Death  to  carry  it  on,  and  alfo  eftablifh  it  through 
all  Arabia  by  his  own  Power.  After 


(  i  )  Hottinger.   Hift.  Orient.  lib.  1.  c.  3.  (  k  )  E'macin.  lib. 

i.c.i.  (/)  Abul  Fecta.  Alkodai.  Abul  Faraghius.  pag.  101. 
Elaiacin.  lib.  1.  c.  1.  Pocock.  Spec.  Hift.  Arab.  p.  170.  Hottinger 
Hift.  Orient,  lib.  1.  c.  (,.  (  m  )  Abul  Fecia.  Abunazar.  Abul  Farag. 
p.  10 r.  Elmacin.  I.  1.  c.  1.  Hottinger.  Hift,  Orient  1.  *»c.  i- 
Guadairnol.  Tr^it.  a.  c.  to. 


The  Life  of  M  a  h  o  m  e  t.  j 

After  his  Father's  Death,  he  continued  under  the  Tuition 
of  his  Mother  till  the  eighth  Year  of  his  Age  ;  when  («) 
fhe  alfo  dying,  he  was  taken  home  to  his  Grandfather,  Ab- 
dol  Motallah,  wno  at  his  Death,  which  happen'd  th,e  next 
Year  after,  committed  him  to  the  Care  of  his  Uncle, 
Abu  Taleb,  to  be  educated  by  him  out  of  Charity,  who  car- 
rying on  a  Trade  of  Merchandize,  took  him  into  this  Em- 
ployment, and  bred  him  up  in  the  Bufinefs  of  it.  For  M.r- 
ca  (0)  being  fituated  in  a  very  barren  Soil,  could  not  of  it- 
felf  fubfiftj  and  therefore  the  Inhabitants  were  forced  to 
betake  themfelves  to  Merchandize  fax  their  Support 3  and  the 
beft  Men  among  them  had  force  any  other  Eftate  but  in 
their  Stock  wherewith  they  did  Traffick  3  and  therefore 
they  all  betook  themfelves  to  this  courfe  of  Life,  which 
they  feem  to  have  received  down  from  the  Ifmae'ttes,  from 
whom  they  were  defcended,  and  in  the  fame  manner  as 
they  carried  on  a  Trade  into  Syria,  Perfia,  and  Egypt,  on  Ca- 
mels backs,  furnifhing  thofe  Countries  with  fuch  Commo- 
dities as  came  to  them  from  India,  Ethiopia,  and  other  Sou- 
thern Parts,  for  which  Commerce  they  were  very  advantr.- 
geoufly  fituated,  as  lying  near  the  Red-Sea  ,  where  they 
had  the  Port  (p)  Jodda,  the  molt,  convenient  for  Shipping 
in  all  thofe  Streights. 

And  in  this  Courfe  of  Life  Mahomet  was  bred  up  under 
his  Uncle  3  and  as  foon  as  he  was  of  a  fit  Age,  he  was  fent 
with  his  Camels  into  Syria.  On  his  coming  to  Bojira,  a  City 
on  the  Confines  of  that  Country,  while  he  was  attending  his 
Uncle's  Factors  in  the  vending  of  his  Wares  in  the  publick 
Market-pla-ce  (7),  he  was  there  feen  (fay  the  Mahometans) 
by  Bahira,  a  Learned  Monk,  of  that  place,  who  immediately 
knowing  him  to  be  the  great  Prophet  that  was  to  come, 
preffed  with  great  earneftnefs  through  the  Crowd  unto 
him,  and  taking  him  by  the  Hand,  there  foretold  of  him 
all  thofe  great  things  which  afterwards  came  to  pafs.  The 
Mark,  whereby  he  knew  him  (fay  they)  was  the  Prophetic!^ 

B  5  Light, 


in)  Abul  Feda.  Abul  Faraghius,  p.  ior.  Elmacin.  lib.  1.  c.  1. 
(0)  Gcograph.  Nubienfis  Sionita  in  Append,  ad  eandem,  c.  7.  Pococ- 
kii  Spa.  Hill.  Arab.  p.  12,7.  Golii  notae  ad  Alfaganum,  p.  9?. 
(J>)  Geographia  Nubienfis  a  clim.  2.  Part  5.  Golii  Notae  ad  Alfraga- 
num,  p.  100.  (tf)  Abul  Feda.   Alkodai.  Al-Jannabi.  Abul  Fa - 

raghius.  p.  10 1.  Pocock.  Spe.  Hift,  Arab.   p.  170.  Geatii  Notae  ad 
Miilkdinuin  Sadum,  p.  5$  6, 


<S  The  Life  o/Mahomet. 

Light,  which  ilionc  on  his  Face.  This  Prophet icl^fr)  Light  t 
they  tell  us,  God  firft  placed  on  Adam,  to  be  a  fign  of  the 
Prophets  that  were  ro  be  born  of  him  3  That  this  Light  d^- 
fcending  down  to  Abraham ,  was  from  him  divided  into 
fwo  3  one  on  the  Face  of  liaac^  and  the  other  on  the  Face 
of  Ijmael 3  that  Ifqacs  Light  was  foon  after  manifeited  in  the 
many  Prophets  which  appeared  of  his  Pofterity  among  the 
Children  of  Ifrael  3  but  that  which  was  placed  on  Ljmael 
was  fuppreffed,  and  lay  hid  till  the  coming  of  Mahomet,  on 
whom  it  firft  appeared  5  and  that  Bahha  feeing  it  on  him, 
thereby  knew  him  [fay  they)  to  be  a  great  Prophet  fent 
pf  God,  who  was  e're  long  to  manifeft  himfelf.  But 
others  (f)  fay,  the  Mark  by  which  he  knew  him,  was  the 
Seal  of  his  Prophetic!^  Miffion,  {tamped  with  a  wonderful  Im- 
prefs  between  his  Shoulders.  But  the  truth  is,  Mahomet 
did  not  become  acquainted  with  this  Bahira,  till  many 
Years  after,  when  he  traded  for  Cadigba  in  thofe  Parts  3  as 
/hall  in  its  proper  place  be  hereafter  related. 

Till  the  Twenty  fifth  year  of  his  Age,  he  continued  in 
this  Employment  under  his  Uncle  5  but  (r)  then  one  of 
the  Chief  Men  pf  the  City  dying,  and  his  Widow,  whofe 
Name  was  Cadigba  (to  whom  he  left  all  his  Stock,  which 
was  of  considerable.'  valued  wanting  a  Facior  to  manage  it 
for  her,  fhe  invited  Mahomet  into  her  Service  5  and  having 
offered  him  fuch  advantageous  Conditions  as  he  thought 
fit  to  accept  of,  he  undertook  this  Employment  under  her, 
and  for  three  Years  traded  tor  her  at  Damafcui,  and  other 
Places  3  and  in  the  management  of  this  Charge  gave  her 
that  content,  and  fofar  infinuajted  himfelf  into  her  Favour 
and  good  Opinion  thereby,  that  about  the  (h)  i%th  year  of 
his  Age  flie  gave  herfelf  to  him  in  Marriage,  being  then 
forty  Years  old  3  and  from  being  Servant,  thus  advanced 
Jiim  to  be  the  Mailer  both  of  her  Perfon  and  Eflate  3  which 

havipg 


(V)  Shareftani  Liber  de  Gencratione  &  Nutritura  Mahometis.  Po« 
cock.  Spe.  Hift.  Arab.  p.  53.  &  p.  168.  (/)  Gentii  Notx  a4 
Mufladinum  Sadum,  p.  536.  Vide  etiam  librum  de  Generatione  & 
Nutritura  Mahometis.  (*)  Abui  Fed:.  Abul  Faraghius,  p.  104. 

{Hiodericus   Toletanus,  u.   Joannes   Andrea^  c.  1.     Pccock.  Spe. 
Hif;;    Aran',  p.  171.  (;<)  £  or  fie  died  in  the  <;oth  Tear  of  the 

Life  cf  Mahomet.  Elrrmc.   lib.  1.  c.  1.  aahen  fie  had  Jived  wv' 
.?■;.     ALu]  Fai  aghius,  p.  ioj,« 


The  Life  of  Mahomet,  7 

having  render'd  him  equal  in  Wealth  to  the  beft  Men  of 
the  City,  his  ambitious  Mind  began  to  entertain  thoughts  of 
(x)  pofleffing  himfelf  of  the  Sovereignty  over  it.  His  An- 
cestors had  for  feveral  Defcents  been  Chiefs  of  the  Tribe;  and 
his  Great  Grandfather  Ha/hem  had  made  himfelf  very  con- 
siderable, not  only  at  home,  but  alfo  among  his  Neighbours 
abroad  •-,  and  had  his  Father  lived,  the  Power  and  Wealth 
of  his  Family,  after  the  death  of  his  Grandfather,  would 
have  defcended  to  him,  as  being  the  eldeit  Son  j  and  after 
his  deceafe,  to  himfelf  3  and  it  was  only  his  Misrortune  in 
being  left  an  Orphan  during  the  Life  of  his  Grandfather, 
that  depriv'd  him  of  all  this.  Thefe  Considerations  meet- 
ing with  an  Ambitious,  Afpiring  Mind,  foon  put  him  upon 
Defigns  of  raifing  himfelf  to  the  Supreme  Government  of  his 
Country  ;  and  being  a  very  Subtile  Crafty  Man,  after  ha- 
ving maturely  weigh'd  all  ways  and  means  whereby  to  bring 
this  to  pafs,  concluded  none  fo  likely  to  effecT:  it,  as  the 
framing  of  that  Impojiure  which  he  afterwards  vented  with 
fo  much  mifchief  to  the  World.  For  the  courfe  of  Trade 
which  he  drove  into  Epypt,  Paleji'me^  and  Syria,  having 
made  him  well  acquainted  both  (_y)  with  Chrijlians  and 
5f«w,  and  oblerving  with  what  eagernefs  as  well  they,  as 
the  feveral  Seels  into  which  the  Chrifiians  of  the  Eafi  were 
then  miferably  divided,  did  engage  againft:  each  other  ;  he 
from  thence  concluded,  That  nothing  would  be  more  likely 
to  gain  a  Party  firm  to  him  for  the  compafling  of  his  Am- 
bitious Ends,  than  the  making  of  a  New  Religion.  And  for 
fuch  a  Change  he  judged  his  Citizens  might  be  well  dif- 
pofed,  bec'aufe  their  Traffick.  and  frequent  Converfe  with 
Chrifiians  having  much  taken  off  their  Affection  and  Zeal 
for  that  grofs  Idolatry  which  they  had  hitherto  been  addicted 
to,  they  were  at  that  time  from  Heathenifm  generally  fallen 
(4)  into  Zendicifrtty  an  Error  among  the  drabs  near  of  kin 
to  the  Sadducifm  of  the  jfejw,  as  denying  Providence,  the 
Refurre&ion,  and  a  Future  State  5  which  being  in  reality 

B  4  to 


(x)  Difputatio  Chriftiani  contra  Saracenum,  c.  3.  CuPani  Cribratio 
Alcorani,  lib.  3.  c.  8.  Ricardi  Confutatio  Legis  Saracenicae,  c.  13. 
(j)  Difputatio  Chriftiani,  c.  1.  Forraht.  Fid.  lib.  4.  ConfJ.  r.  (z)  Li- 
ber Almoftatraf.  Pocockii  Spec.  Hifh  Arab.  p.  136.  And  Mahomet 
upbraids  them  with  it  in  the  6th  Chapter  of  his  Alcoran,  and  elfe- 
wbere  in  that  jBw£. 


8  The  Life  of  Mahomet. 

to  be  without  any  Religion  at  all,  they  were  the  better  fitteQ, 
while  thus  void  of  all  other  Impreffions  of  God,  and  his 
Worlhip,  to  receive  any  he  fhould  impofe  upon  them ;  and 
therefore  betaking  himfelf  to  frame  fuch  a  Religion  as  he 
thought  might  beft  go  down  with  them,  he  drew  up  a 
Scheme  of  that  Impoflure  he  afterwards  deluded  them  with, 
which  being  a  Medley  made  up  of  Judaifrn.  the  feveral 
HereJifS  of  the  Chrijiians  then  in  the  Eaji,  and  the  old  Po;jan 
Rites  of  the  Arabs  ^  with  an  Indulgence  to  all  Senfual  De- 
lights, it  did  too  well  anfwer  his  Defign,  in  drawing  Men 
of  all  forts  to  the  embracing  of  it. 

But  that  he  might  not  immediately,  from  that  Idolatry 
which  he  had  hitherto  praftifed  with  the  reft  of  his  Ott- 
TLens,  commence  a  Preacher  againft  it ;  and  from  his  prefent 
Courfe  of  Life,  which  was  very  licentious  and  wicked,  take 
upon  him  a  Character  fo  unfuitable  to  it,  as  that  of  a  Pro- 
phet, without  fomc-  previous  Change:  In  the  % 8 th  Year  of 
his  Age  (a)  he  withdrew  himfelf  from  his  former  Conven- 
tion, and  affecting  an  Eremetical  Life,  ufed  every  Morning  to 
withdraw  himfelf  into  a  Solitary  Cave  near  Mecca,  called 
the  Cave  of  Hira,  and  there  continue  all  Day,  exercifing 
himfelf,  as  he  pretended,  in  Prayers,  Failings,  and  Holy 
Meditations  ;  and  there  it  is  fuppos'd  he^rll  had  his  Con- 
sults with  thofe  Accomplices,  by  whofe  help  he  made  his 
jl'coran.  On  his  return  home  at  Night,  he  ufed  to  tell  h'.s 
Wife  Gadigha  of  Vifions  which  he  had  feen,  and  ftrange 
Voces  which  he  had  heard  in  his  Retirement.  For  he 
aimed  firft  of  all  to  draw  her  into  the  bnbojlure,  knowing 
fchat  thereby  he  fhould  fecure  his  own  Family  to  his  De- 
sign (without  which  it  would  be  dangerous  for  him  to  ven- 
ture on  it)  and  alfo  gain  in  her  an  able  Partizan  for  him 
among  the  Women.  But  fhe  reiecting  thefe  Stories  as  vain 
Fancies  of  his  own  difturbed  Imagination,  or  elfe  Delufi- 
ons  of  the  Devil ;  at  length  he  opened  himfelf  further  unto 
her,  and  feigned  a  Converfe  with  the  Anzel  Gabriel,  which 
fhe  was  alfo  as  backward  to  believe,  till  after  feveral  re- 
peated Stories  to  her  of  his  Revelations  from  the  faid  An- 
ge',  fhe  (b)  confulted  with  a  fugitive  Mink,  then  in  their 

Houfe, 


(<t)  LiHer  Agar.  Joannjes  Andreas  dc  Confufame  Sc6tx  Mahometa- 
ns, c.  1,  Bartol'omx'i'.s  Edeflcnus  Beftotiius,  Hb.  J.  c.  1.  Guadagnol. 
Tra<5c  t.  c.  10.  feft.  1,  (6)  Theophanes.  Cedrenu?,,  J4jice.ll* 

Hiftork.  Zcaaras. 


The  Life  of  Mahomet.  9 

Houfe,  (of  whom  I  fhall  hereafter  fpeak)  who  being  in  the 
Plot,  helped  to  confirm  her  in  the  belief  of  what  Mahomet  had 
communicatee!  unto  her,  whereby  being  totally  perlwaded 
that  Mahomet  was  really  called  to  that  Prophetic^  Office  which 
he  pretended  to,  from  thenceforth  gave  up  her  Faith  total- 
ly to  him,  and  became  his  firft  Profelyte  in  this  Impojiure. 

After  he  had  carried  this  Point,  having  now,  by  two 
Years  conib.nrly  pra&ifing  a  retired  and  auftcre  Life,  gain- 
ed, as  he  thought,  a  fufficient  reputation  of  Sanclity  for 
his  Delign :  In  the  40^  Year  of  his  Age  (V)  he  began  to 
take  upon  him  the  Stile  of  the  Apoftle  of  God,  and  under  that 
Character  to  propagate  the  Imjojhre  which  he  had  been 
fo  long  a  projecting.  But  for  four  Years  he  did  it  only  in 
private  among  fuch  as  he  had  moft  Confidence  in,  clancu- 
larly  insinuating  his  Delufions  into  them.  His  firft  Projelyte, 
as  has  been  (aid,  was  Gidighay  his  Wife ;  his  fecond  was 
Zayd Ehn  Haretb  his  Servant;  and  the  third  his  Coufin  AUy 
the  Son  of  AhuTakb  his  Uncle,  who  from  hence  w is  (^) 
ufed  to  ftile  himfelf  the  flrft  of  Believers,  not  making  any 
reckonings  of  the  other  two.  (e)  He  tempted  his  Servant 
Zayd  by  promifing  him  his  Freedom  3  and  accordingly,  on 
his  receiving  his  Religion,  he  manumifed  him.  And  from 
hence  it  hath  become  a  Law  among  the  Mahometans  ever 
fince,  to  make  their  Slaves  free,  whenever  they  turn  to 
their  Religion. 

It  is  to  be  obferved,  that  Mahomet  began  this  Impofture 
about  the  fame  time  that  (/)  the  Bifc-jp  of  Ro?nc,  by  virtue 
of  a  Grant  from  the  wicked  Tyrant  Pboca*,  flrft  affumed 
the  Title  of  Univerfal  Pafior,  and  thereon  claimed  to  him- 
felf that  Supremacy  which  he  hath  been  ever  fince  endea- 
vouring to  ufurp  over  the  Church  of  CBrift.  And  from  th's 
time  Both  having  confpired  to  found  themfelves  an  Empire 
In  Impofture,  their  Followers  have  been  ever  fince  endeavour- 
ing by  the  fame  Methods,  that  is,  thofe  of  Fire  and  Sword, 
to  propagate  it  among  Mankind  5  fo  that  Antkhrijl  feems  at 

this 


(0  Abu]   Feda.    Abul   Faraghius,  p.  102.    Elmacin.   lib.  1.   c.  r. 
(rf)  Siomta  in  Append,  ad  Geograpli.  Nubienfem,  c.  8.  (r)  Jo- 

annes Andreas,  c.  1.  Bdlonius,  lib.  «;.  c.  10.  .Guadagnol.  Troft.  z. 
cap.  10.  fed:,  i,  (  f)  Pnocas  made  this  Grin*  A.  D.  606.  tuh/cb 

ttv.is  the  very  Year  that  Mahomet  retired  to  his  Cave  to  forge  that  [m- 
fojlure  there ',  wbitb3  fW0  Xears  after,  A.  D.  60S.  be  Icgan  topropa-> 
g£H  a}  Mecca, 


id  The  Life  o/Mahomet. 

this  time  to  have  fet  both  his  Feet  upon  Chrijlendom  toge- 
ther, the  one  in  the  Eajr,  and  the  other  in  the  Weft  $  and 
how  much  each  hath  trampled  upon  the  Church  of  Chnji,  the 
Ages  ever  fince  fucceeding  have  abundantly  experienced. 

Mahomet's  fourth  Difciple  was  (g)  Abu  Belter,  who  being  one 
of  the  (b)  Richeft  Men  of  Mecca,  and  a  Perfon  of  great 
Wifdom  and  Experience,  brought  with  him  no  fmall  help 
and  Reputation  to  his  Caufe ;  and  his  Example  was  foon 
follow'd  by  five  others,  (/)  Oihman  Ebn  Affan,  Zohair  Ebtufl 
Aw  am,  Saad  Ebn  Abu  JVaccas,  Abdorrahman  Ebn  Auf,  and  Abu 
Obeida  Ebuol  Jerah,  who  were  afterwards  the  principal  Ge- 
nerals of  his  Annies,  and  the  chief  Injiruments  under  him,  by 
whofe  help  he  eftabliftied  both  his  Empire,  and  his  hn- 
fojiure  together  in  thofe  parts  of  the  World. 

After  he  had  gotten  thefe  nine  Dijciples,  fome  of  which 
were  the  principal  Men  of  the  City,  he  began  (O  openly  to 
publifh  his  Impofture  to  the  People  of  Mecca  in  the  q.±th  Year 
of  his  Age,  and  publickly  to  declare  himfelf  a  Prophet  fent 
by  God  to  reduce  them  from  the  Error  of  Paganifm,  and  to 
teach  them  the  true  Religion.  The  firft  DoBrine  that  he 
propagated  among  them  was,  (/)  That  there  was  but  One 
God,  and  that  he  only  is  to  be  worfhiped,  and  that  (m)  all 
Idols  were  to  be  taken  away,  and  their  Worfhip  utterly 
abolifhed  j  and  that  thofe  who  fay  God  hath  («)  Sons  or 
Daughters,  or  that  there  are  any  other  Gods  (o)  aflbciated 
with  him,  are  impious,  and  ought  to  be  abhorred.  By  de- 
nying him  Sons  and  Affociates,  he  reflected  on  the  Chris- 
tians for  holding  the  Doctrine  of  the  Trinity,  and  that  Jefus 
Chriji  is  the  Son  of  God  j  the  Belief  of  both  which  he  doth 
in  many  places  in  his  Alcoran  vehemently  forbid.  By  de- 
nying him  Daughters,  he  condemned  the  Idolatrous  Practice 
of  the  Arabians,  (f>)  who  worshiped  All  at,  Menah,  and  Al 
XJrxa,  Female  Deities,  which  they  held  to  be  the  Daughters 
of  God,  whofe  Idols  and  Temples  he  afterwards  every  where 
deftroyed. 

He 


(?)  Elmacin,  lib.  i.  c.  i.  Abul  Feda.  (h)  Sionita  in  Append, 

ad  Geographiam  Nubienfem,  c.  8.  (i)  Elmacin,  lib.  i.  cap.  i. 

(k)  Abu]  feda.  Abul  Faraghius,  p.  ioz.     Elmacin.  lib.  T.  c.  I. 
(/)  Elmacin.  lib.  i.  c.  I.  Ale.  c.  2,3,4,$,  cVc.  (m)  Elrnac.  ib.  &: 

Alcpaffim.         (»)  Ale.  04,8:0         (o)  Ale.  c  4,  5, &c.       (?)  Po- 
cockii  Spec.  Hill.  Arab.  p.  8?,'?  3.  Hottingeri  Hift.  Orient,  lib.  1.  c  7. 


The  Life  o|Mahomet,  i  i 

He  did  not  pretend  to  deliver  to  them  any  new  Religion* 
but  to  revive  the  old  one,  which  God  full  gave  unto  Adam  5 
and  when  loft  in  the  corruption  of  the  Old  World,  reftored 
jt  again  by  Revelation  to  (<?)  Abraham,  who  taught  it  his 
Son  Jfmatl  their  Forefather  3  and  that  he,  when  he  firft 
planted  himfelf  in  Arabia,  inftrucled  Men  in  the  fame  Re- 
ligion which  he  had  received  from  Abraham  j  but  their  Pofte- 
rity  afterwards  corrupted  it  into  Idolatry,  and  that  God  had 
pow  fer.t  him  to  deftroy  this  Idolatry,  and  again  reftore  the 
Religion  of  Ijmael  their  Forefather.  And  therefore,  accord- 
in?  to  his  own  Doclrine,  it  is  not  unfitly  called  Ifmaelijme  by 
the  jews,  although  they  call  it  fo  only  out  of  contempt,  by 
tranfpofition  of  the  Letters  from  Ijlamtjme,  the  Name 
whereby  the  'Mahometans  themfelves  moft  love  to  call  it, 
from  the  A<'ab>ck\  (r)  Word  Salama,  which  in  the  Fourth  Cou- 
juzation  js  Ajlama,  to  enter  into  the  State  of  Salvation  5  hence 
Ejlam,  the  Saving  Religion,  and  Mujlimon,  or  as  we  call  it 
tylujleman,  he  that  helieveth  therein. 

He  (0  allowed  both  the  Old  and  the  New  Tefiament,  and  that 
"Moles  and  3efus  Chriji  were  Prophets  fent  from  God;  but  that  the 
Jews  and  Christians  had  corrupted  thefe  Holy  Writings,  and 
that  he  was  fent  to  purge  them  from  thefe  Corruptions,  and 
reftore  ?the  Law  of  God  to  that  purity  in  which  it  was  firft 
deliver'd  3  and  therefore  moft  of  thofe  Paffages  which  he 
takes  out  of  the  Old  and  New  Tefiament,  are  related  other- 
wife  by  him  in  his  Alcoran,  than  we  have  them  in  thole 
Sacred  Bookj.  And  in  this  certainly  he  acled  much  wifer 
than  our  Socinians,  who  with  him  denying  the  Holy  Trinity 
and  the  Divinity  of  oar  Saviour,  yet  {till  allow  the  Holy  Scrip- 
tures, as  now  in  our  Hands,  to  be  genuine  and  uncorrupted, 
with  which  their  Doclrine  is  in  the  moft  manifeft  manner 
totally  inconfiftent.  If  they  had  with  this  their  (0  Mafter 
denied  the  Scriptures  which  we  now  have,  as  well  as  the 
Trinity  and  the  Divinity  of  our  Saviour,  which  are  fo  evident- 


(7)  Pocockh  Spec.  Arab.  p.  53.  Ale  c.  3.  &c.  (r)Golii  Lew 

in  voce  Salama,  &  Pocockuis  ubi  fupra.  (-0  Ale.  c.  3,  4,  5,  &c. 

(0  The  Socinians  fay  jufl  the  fame,  and  no  more  of  Jefus  Chrirt 
than  Mahomet  did  before  them,  excepting  only  that  he  makes  himfelf 
the  greater  of  the  two  ;  and  he-tv  many  other  things  they  agree  in  ivith 
him,  and  feem  to  have  taken  from  him,  may  be  feen  in  HottingerV 
Hiftoria  Qi'ientalisj  lib.  z.  o  3.  where  he  fully  compares  the  DoBrinefj 
ff  bah  together. 


1 i  The  Life  of  Mahomet; 

ly  proved  by  them,  and  forged  others  in  their  (lead,  they 
might  have  made  their  impious  Hypothecs  look  much  more 
plauiible,  than  now  it  can  poflibly  appear  to  be. 

He  pretended  to  receive  all  his  Revelations  (k)  from  the 
Angel  Gabriel,  and  that  he  was  fent  from  God  on  purpofe  to 
deliver  them  unto  him.  And  whereas  he  was  fubject  to 
the  Falling  Stcknefs,  (*)  whenever  the  Fit  was  upon  him,  he 
pretended  it  to  be  a  Trance,  and  that  then  the  Angel  Gabriel 
was  come  from  God  with  fome  new  Revelations  unto  him,  the 
Splendor  of  whofe  appearance  he  not  being  able  to  bear, 
this  caufed  him  to  fall  into  thofe  Trances,  in  which  the  An- 
gel  converfed  with  him,  and  delivered  to  him  thofe  Mef- 
fages  from  God,  which  he  was  fent  to  reveal  unto  him. 

His  pretended  Revelations  he  put  into  feveral  Chapters,  the 
Collection  of  which  make  up  his  Alcoran,  which  is  the 
Bible  of  the  Mahometans.  The  Original  of  this  Book  he 
taught  them  (%)  was  laid  up  in  the  Archives  of  Heaven,  and 
that  the  Angel  Gabriel  brought  him  (v)  the  Copy  of  it  Chap- 
ter by  Chapter,  according  as  occafion  required  they  mould 
be  publifhed  to  the  People.  Part  of  thele  he  published  at 
"Mecca,  before  his  flight  from  thence  5  and  the  other  part 
at  Medina,  which  he  did  after  this  manner,  (*.)  When  he 
had  forged  a  new  Chapter,  which  he  intended  to  publim,  he 
firft  dictated  it  to  his  Secretary,  and  then  delivered  the  writ- 
ten Paper  to  be  read  to  his  Followers  till  they  had  learnt  it 
by  heart;  which  being  done,  he  had  the  Paper  brought  to 
him  again,  which  he  laid  up  in  a  Chef},  which  he  called  the 
Chefl  of  bis  Apojllejhtp.  This  he  did,  I  fuppofe,  in  imitation 
of  the  Ark.  or  Holy  Chefl  among  the  Jews,  in  which  the  Au- 
thentick  Copy  of  their  Law  was  repofited.  This  Chefl  he 
left  in  the  keeping  of  Hapbfa  one  of  his  Wives,  and  out  of 
it,  after  his  death,  was  the  Alcoran  compiled,  in  the  fame 
manner  as  Homer's  Rbapfodies  were  out  of  the  loofe  Poems  of 
that  Poet.  Abu  Belter,  who  fucceeded  the  Impoflor,  firft  made 
the  Collection. 

(*)  For 


(«)  Ale.  c.  z.    Joan.  Andre.is.  c.  z.    Guadagnol,  Tnft.  z.  c  10. 
feci:,  r.  Liber  Agar.  (*)  Rodericus  Tolctanm,  c.  6.     Ricardi 

Confutatio,  c.  1 3.  Theophanes.  Zonaras.  Mifcel.  Hiiloria.  Hottin- 
geri  Hift.  Orient,  lib.  1.  c.  l.  Fortalitium  Fidei  lib.  4.  Confid.  z, 
(x)  Ale.  c.  6.  &  c  So.  (jO  Aic.  c.  15.  (*)  Joannes  An- 

d:  caSj  cap.  z. 


The  Life  o/Mahomet.  13' 

(*)  For  when  Mofailema,  who  in  the  laft  Year  of  Mahomet 
fet  up  for  a  Prophet  as  well  as  he,  had,  in  hopes  of  the 
fame  Succefs,  in  like  mtnner  compofed  an  Alcoran,  and 
published  it  in  a  Book  to  his  Followers  (as  Hull  hereafter 
be  related,)  Abu  Beker  thought  it  necefTary  to  publifh  'Ma- 
homet's alio  in  the  fame  manner,  and  that  not  only  in  oppo- 
fition  to  the  new  Impojture,  but  alio  for  the  better  iupportmg 
of  that  which  he  adher'd  to  5  and  therefore  having  re- 
courfe  to  Haphfa's  Cheft,  partly  out  of  the  Papers  which  he 
found  there,  and  partly  out  of  the  Memory  of  thofe  who 
had  learnt  them  by  heart,  when  the  Impojfor  firft  delivered 
them  unto  them,  compofed  the  Book.  For  feveral  of  thofe 
Papers  being  loll,  and  others  fo  defaced  as  not  to  be  read, 
he  was  forced  to  take  in  the  afliflance  of  thofe  who  pre- 
tended to  remember  what  the  Impojlor  had  taught  them  to 
make  up  the  Matter,  and  under  this  Pretence  made  ufe  of 
their  Advice  to  frame  the  Book,  as  he  thought  would  belt 
anfwer  his  Purpofe.  When  the  Work  was  compleated,  he 
caufecl  the  Original  to  be  laid  up  in  the  fame  Cheft,  out  of 
which  he  had  compiled  it,  which  he  ftill  continued  in  the 
keeping  of  Haphfa,  and  then  delivered  out  Copies  of  it  among 
his  Followers.  But  the  Book  had  not  been  long  publiihed, 
but  fo  many  various  Readings  were  got  into  the  Copies, 
and  fo  many  Abfurditiesdifcoveredin  the  Book  itfelf,  that 
(f)  when  Othman  came  to  be  Caliph,  he  found  it  necefTary  to 
call  it  in  again  to  be  lick'd  into  a  better  Shape  3  and  there- 
fore having  commanded  all  to  bring  in  their  Copies,  under 
pretence  of  correcting  them  by  the  Original  in  the  keeping 
ol  Haphfa,  he  caufed  them  all  to  be  burnt,  and  then  publifh- 
td  that  Alcoran  a-new  model'd  by  him,  which  we  have,  of 
which  having  order'd  four  Copies  to  be  written  out  fair,  he 
depofited  the  firft  of  them  at  Mecca,  and  the  fecond  at  Medina- 
the  third  he  fent  into  Eracl^,  or  Chaldsea,  and  the  fourth  in- 
to Syria,,  The  three  firft  were  after  a  while  all  loft,  but 
the  laft  of  them  feveral  Ages  after  (%  )  was  faid  to  be  pre- 
ferved  ztDamafctu  in  a  Mofque  there,  which  had  formerly 

been 


(*)  Elmacin.  1.  r.  c.  2.  Abul  Feda.  Pococ.  Spec.  Hilt.  Arab.  p. 
362.  Bartolomxus  Edeflenu*.  Golii  pratfatio  ad  Suraram.  Locinan. 
I'Ir.ickelman.  pi aefatio  ad  Alcoranum.  Joannes  Andreas,  c.  2.  Ricar- 
«li  Confut.  0  15.  (f)  Eutych.  Tom.  2.  p.  340.  Abul  Feda.  Po- 

cock.   ib.    DiL-Hiratio  Chriftiani,   c.    15.    Joannes   Andreas,    c.    2, 
'vi)  Biitoiomxiii  Eueilemis.  p.  42 j. 


'14  The  Life  of  Mahomet. 

been  the  Church  of  St.  John  the  Baftijh  This  (%)  was  done 
in  the  32^  leaf  of  the  Hegira,  An.  652.  twenty  one  Years 
after  the  Death  of  the  lmpojior  5  after  which  time  the  Book 
underwent  no  other  Correction. 

On  his  firli:  appearing  publickly  as  a  Prophet,  (*)  the 
People  laughed  at  him  for  the  ridicuioufneis  of  his  Pre- 
tence ;  forne  called  him  a  ( f )  Sorcerer,  and  a  Magician, 
others  a  Lyar,  an  lmpojior,  and  a  Teller  of  old  Fables  j  of 
which  he  often  complains  in  h'\sJlcoran  ;  lo  that  for  the  firfl 
Year  he  prevail'd  nothing  among  them,  or  got  any  thing 
elfe  by  his  publtming  thoie  Chapters  of  his  Alcoran  which 
he  had  then  compofed,  or  his  Preaching  to  them  the  Doc- 
trine of  them,  but  Scorn  and  Contempt.  But  this  did  not 
difcourage  him  from  {till  proceeding  in  his  Dellgn,  which 
lie  manag'd  with  great  Art.  For  he  was  a  Man  of  a  (a) 
ready  Wit,  and  a  very  acceptable  Addrefs  3  he  bore  all  Af- 
fronts, without  feeming  to  refent  any  •  and  applied  him- 
ieif  to  all  forts  of  People,  without  contemning  the  mean- 
eft  3  was  very  courteous  both  in  giving  and  receiving 
Vifits  3  the  Great  Men  he  foothed  with  flattering  Praifes, 
and  the  Poor  he  relieved  with  Gifts  and  Alms ;  and  to- 
wards all  Men  manag'd  himfelf  with  that  Art  of  Infinua- 
tion  (in  which  he  exceeded  all  Men  living)  that  at  length 
he  furmountedall  the  Difficulties,  which  fo  bold  an  Impojiv.re 
in  the  firfl  venting  of  it  mutt  neceffirily  be  liable  unto,  and 
feveral  other  newProfilytes  joined  themfeives  unto  him,  among 
whom  was  (&)  OmarEbno'l  Ckattab,  who  was  oneof  hisSuccrfJbrs, 
and  then  a  considerable  Man  in  the  City.  His  Example 
was  foon  followed,  by  feveral  others  $  fo  that  in  the  fifth 
Year  of  his  pretended  Mijjion,  he  had  increased  his  Party  to 
the  Number  of  Nine  and  Thirty,  and  himfelf  made  the 
Fortieth. 

On  his  having  made  this  Progref--,  (r)  feveral  began  to 
be  alarm'd  at  it.  Thofe  that  were  addicted  to  the  Idolatry 
of  their  Forefathers,  flood  up  to  oppofe  him  as  an  Enemy 
of  their  Gods,  and  a  dangerous  Innovator  in  their  Religion, 
But  others,  who  law  further  into  his  Defigns,  thought  it 

time 


($.)  Efltychius,  Tom.  2.  p.  340.  (*)  Joannes  Andreas,  c.  1. 

(f)'Alc.  c   15,25,  37)  81,  &c.  (a)  Elmacin,  liH.  i.e.  1. Abu- 

nafeir.  Hotringcr.  Hifl.  Orient,  lib.  2.  c.  4.  (b)  Eimacin,  lib.  t. 

cap.  1.  Joannes  Andreas,  c.  1.  (.r)  E'macin,  lib,  i.ci.  Joannes 

Andreas,  c.  1, 


The  Life  o/Mahomet.  15. 

time  to  put  a  flop  thereto,  for  the  fake  of  the  publick 
Safety  of  the  Government,  which  it  manifeftly  tended  to 
undermine  for  the  eftablifhing  of  Tyranny  over  them,  and 
therefore  they  combining  together  againit:  him,  intended 
to  have  cut  him  off  with  the  Sword.  But  (d)  Abu  Talebt 
his  Uncle,  getting  notice  hereof,  defeated  the  Deiign,  and 
by  his  Power,  as  being  Chief  of  the  Tribe,  preferved  him 
from  all  other  like  attempts  as  were  afterwards  framed  againft 
him.  For  although  he  himfelf  peril  (led  in  the  Paganifm 
of  his  Ancejlors,  yet  he  had  that  Affection  for  the  Jmfjofior^ 
as  being  his  Kinfman,  and  one  that  was  bred  up  in  his  Houfe, 
that  he  firmly  ilood  by  him  againit  all  his  Enemies,  and 
would  fuffer  no  one  to  do  him  any  hurt  as  long  as  he  lived. 
And  therefore  being  fafe  under  fo  powerful  a  Prote&ion, 
he  boldly  went  on  to  preach  to  the  People  in  all  publick 
Places  of  the  City  where  they  ufed.  to  affemble,  and  pub- 
lifhed  unto  them  more  Chapters  of  his  Alcoran,  in  the  order, 
as  he  pretended,  they  were  brought  him  by  the  Angel  Ga- 
briel. The  chief  Sub je£t.  of  which  was  to  prefs  upon  them 
the  obfervance  of  fome  moral  Duties,  the  Belief  of  the 
Unity  of  God,  and  the  Dignity  of  his  own  pretended 
Apojllejhip,  in  which  indeed,  befides  fome  Heathen  and  JewiJJj 
Rites  which  he  retained,  confifled  the  whole  of  his  new 
forged  Religion. 

The  main  Arguments  he  made  ufeof  to  delude  Men  into 
this  Impojttire,  were  his  Promifes  and  his  Threats,  as  being 
thofe  which  eafieft  work  on  the  Affections  of  the  Vulgar. 
His  Promifes  were  chiefly  of  Paradife,  which  he  fo  cunning- 
ly framed  to  the  guft  of  the  Arabians ,  as  to  make  it  totally 
conflft  in  thofe  Pleafures  which  they  were  moil  delighted 
with :  For  they  being  within  the  Torrid  Zone,  were, 
through  the  nature  of  the  Clime,  as  well  as  the  exceffive 
corruption  of  their  Manners,  (f)  exceedingly  given  to  the 
love  of  Women  ;  and  the  fcorching  Heat  ana  Drynefs  of 
the  Country  making  Rivers  of  Water,  cooling  Drinks, 
/haded  Gardens,  and  pleafant  Fruits,  mofl  refrefhing  and 
delightful  unto  them  ;  they  were  from  hence  apt  to  place 
their  higheft  Enjoyment  in  things  of  this  nature.     And 

there- 


(rf)  Elmacin,  ib.  (e)  Ammunus  Marcellmus  de  Saracenis,  lib. 

14.  c.  4.  Incredibile  eft  quo  ardore  apwd  eos  in  Venerem  uterque  di£ 
folvuur  iexu?. 


"t 6  The  Life  of  Mahomet. 

therefore,  to  anfwer  the  heighth  of  their  carnal  Deli  res,  he 
made  the  joys  of  Heaven ,  which  he  propofed  for  a  Reward 
to  all  thofe  that  mould  believe  in  him,  to  confilt  totally  in 
thefe  Particulars.  For  he  tells  them  in  many  Places  in  his 
Alcoran,  that  they  Jha.ll  enter  into  pleafant  Gardens,  (f)  where' 
many  Rivers  flow,  and  many  cur iomFountains  continually  fend  forth 
tnofi  pleafing  Streams,  nigh  which  they  fh all  repofe  them/ elves  on  mofi 
delicate  Beds  adorned  "with  Gold  and preiiom  Stones,  underthe  Shadow  ' 
oftheTrees  of  Paradife,  which  f jail  continually  yield  them  all  manner 
of  delicious  Fruits ;  and  that  there  they  f  jail  enjoy  mofi  beautiful 
Women,  pure  and  clean,  having  blac}\  Eyes,  and  Countenances  al- 
ways f  reft  and  white  a-spohjhed  Pearls,  who  Jhall  not  cafl  an  Eye 
on  any  other  but  themfelves,  with  whom  they  fljall  en'y.y  the  con- 
tinual Pleafures  of  Love,  and  folace  themfelves  in  their  Company 
with  amorous  Delights  to  all  Eternity,  drinking  with  them  moj}  de- 
liciom  Liquors,  and  moji  favoury  and  pleafant  Twines,  without  be- 
ing ever  intoxicated  or  overcharged  ly  them,  which  Jh all  be  admi- 
r.'ijired  to  them  by  beautiful  Boys,  who  Jhall  be  continually  running 
round  their  Beds  to  ferve  them  up  unto  them  in  Cups  of  Gold,  and 
Glaffes  fixed  on  Diamonds.  And  as  thus  he  framed  his  Pro- 
miles  of  Reward  in  the  L'fe  hereafter  as  might  bell  fuit 
with  the  fenfual  Appetites  and  Defires  of  thofe  to  whom 
he  propofed  them;  lb,  on  the  contrary,  he  defcribed  the 
Punimment  of  IL!!}  which  he  threatned  to  all  that  would 
not  believe  in  him,  to  confilt  of  fuch  Torments  as  would  ap- 
pear to  them  the  mod  afflicting  and  grievous  to  be  born. 
As  (g)  that  they  JJjould  drinl^  nothing  but  boiling  and  jiinliing 
Water,  nor  breath  any  thing  elfe  but  exceeding  hot  Winds,  ('things 
moll  terrible  in  Arabia)  that  they  Jhould  dwell  for  ever  in  con- 
tinual Fire  exce/Jively  burning,  and  be  furrounded  with  a  blackfot 
and  fait  Smoakj,  as  with  a  Coverlid  j  that  they  Jhould  e*t  nothing 
but  Briars  and  Thorns,  and  the  Fruits  of  the  Tree  Zacon,  which 
Jhould  be  in  their  Bellies  like  burning  Pitch.  In  the  propoling  of 
thefe  Promifes  and  Threats  to  the  People  he  was  very  fre- 
quent and  fedulous,  making  them  to  ring  in  their  Ears  on 

all 


(/)  Alcoian.  c.  3.  c.  4.  c  j«.  c.  37.  c.  43.  c.  47.  c.  78.  c.  90.  &c. 
Joannes  Andrea?,  c.  9.  Rkarrli  Confut.  c.  8.  Cantacuzenus  Oat. 
2.  Seel.  1  u  Hottingeri  Hill.  Orient.  1.  z.  c.  4.  Pocockii  Mifceilanca, 
c  7.  Difputatio  Chriftiani.  c.  z6s  &  28.  Bellnnius.  lib.  3.  c.  9- 
(  g  )  Akcvan.  c.  7.  c.  n.  0  43c  C.  44.  C.  47.  0  50.  C.  74-  c'  77.  C, 
78.  c.  90  Sec, 


The  Life  of  Mahomet.  17 

all  Occafions,  whereby  he  failed  not  of  his  End  in  allu- 
ring feme,  and  affrighting  others  into  the  Snare  he 
laid  for  them. 

And  that  he  might  omit  nothing  whereby  to  work  on 
their  Fear,  which  is  ufually  the  moil  prevalent  Pailion  of 
the  ignorant,  he  terrified  them  with  the  Threats  of  grie- 
vous Punimments  in  this  Life,  as  well  as  in  thlt  which, 
is  to  come,  if  they  would  not  hearken  unto  him.     And 
to  this  end  (b)  he  did  fet  forth  unto  them  on  all  Occa- 
fions,   what  terrible   Deitru&ions   had   fallen  upon    the 
Heads  of  fuch  as  would  not  be  inflrucled  by  the  Prophets, 
that  were  fent  before  him.     How  the  Old  World,  was  de- 
ftroyed  by  Water,   for  not  being  reformed  at  the  preach- 
ing of  Noah  j  and  Sodom  by   Fire  from  Heaven,    for  not 
hearkning    to   Lot   when   fent   unto   them.      How   the 
Egyptians  were  plagued  for  defpifing  Mofes  5  and   how  Ad. 
and  Thamod,  two  ancient  Tribes  of  the  Arabs,  were  totally 
extirpated  for  the  fame  reafon.     His  Stories  of  the  two 
lad   were  Fables  of  his  own  Invention,  which  he  related 
unto  them  after  this  manner  ;    that  (i)  Ad  the  Grandfon 
0$  Aram,  the  Son  of  Sem,  planted  himfelf  after  the  Ccn- 
fufion  of  Languages  in  the  Southern  Parts  of  Arabia,  where 
his  Poilerity  falling  into  Idolatry,  the  Prophet  Hud  (whom 
the  Commentators  of  the  Alcoran  will   have  to  be  Heber) 
was  fent  unto  them  to  reclaim  them  unto  the  true  Wor- 
ship ;  but  they  not  hearkning  unto  him,  God  fent  a  vio- 
lent hot  Wind,  which  in  feven  Days  time  deftroyed  them 
all,  excepting  only  the  Prophet,  and  fome  few  who  were 
reformed  by  him.     As  to  Thamod,  his  ( 1^)   Story  was, 
that  they  were  an  ancient  Tribe  of  the  Arabs,  dwelling  on 
the  Confines  of  Syria,  and  that  on  their  Revolt  to  Idolatry, 
Cod  fent  to  them  the  Prophet  Saleh  ;  that  on  their  demand 
of  a  Miracle  to  teftify  his  M^To«,  he  caufed  a  Ror^to  bring 
forth  a  Camel  in  the  fight  of  them  all  ;  that  they  notwith- 
standing in  contempt  wounded  the  Camel,  and  that  there- 
upon God  fent  terrible  Thunders,  which  in  three  Days 
time  deitroyed  them  all,  excepting  Saleh,  and  fome  few  who 

C  be- 


Xh)  Ale.  c.  £.  c.  7.  c  11,  &c.  Joannes  Andreas,  c.  ii. 
(i)  Ale  c.  7.  c.  11 ,  ckc.  Pocockii  Spec.  Hift.  Arab.  p„  37-  (*0  Al- 
toran,  c  7.  c.  ii.  c,  z6.  &o  Pocockii  Spec.  Kilt.  Anb.  p.  57.  Hoit. 
Hift.  Orient.  lib*i*e<  j, 


v 


1 8  The  Life  o/Mahomet. 

believed  on  him.  And  the  like  Fable  he  alfo  told  them 
of  (/)  Chaib,  another  Prophet  of  the  ancient  Arabs,  fent 
to  the  Tribe  of  Madtan,  and  how  that  Tribe  was  in  like 
manner  deflroyed  by  Thunder,  for  not  hearkning  unto 
him.  For  the  fake  of  thefe  Stories  (which  he  was  very 
frequent  in  inculcating  into  the  People,  and  very  often 
repeats  in  his  Alcoran)  thofe  who  believed  not  on  him, 
called  him  (»z)  a  Teller  of  old  Fables  j  but  notwithstan- 
ding, they  wrought  upon  the  Fears  of  others,  and  by 
this  and  other  fuch  Artifices,  he  flill  went  on  to  encreafe 
his  Party  j  to  which  two  of  his  Uncles,  («)  Hamza  and 
Al  Abktiy  at  length  joined  themfelves.  But  the  reft  of 
his  Uncles  approved  not  of  his  Defigns,  and  although 
Abu  Taleb  ftill  continued  to  befriend  him,  becaufe  of  the 
Affection  which  he  bore  him,  the  other  nine  had  not  this 
regard  to  him,  but  joined  with  his  Enemies,  and  oppofed 
him  all  they  could,  as  a  Man  that  under  the  falfe  Malk 
which  he  had  put  on,  carried  on  dangerous  Defigns  to 
the  prejudice  of  his  Country. 

But  that  which  gravell'd  him  mod,  was,  that  his  Op- 
pofers  demanded  to  fee  a  Miracle  from  him.  For  find 
they  (o)  Mofes  and  Jefus,  and  the  reft  of  the  Prophets,  ac- 
cording to  thy  own  DoHrine,  worked  "Miracles  to  prove  their  Mif- 
fxon  from  God  5  and  therefore  if  thou  be  a  Prophet,  and  greater 
than  any  that  were  fent  before  thee,  as  thou  boaficjl  thyfelfto  be 
(  p  )  do  thou  worl^  the  like  Miracles  to  manifejl  it  unto  us.  Do 
thou  make  the  Dead  to  rife,  the  Dumb  to  f peaky  ^"d  the  Deaf  to 
huvr  •  or  elje  do  thou  caufe  Fountains  to  fpring  out  of  the  Earthy 
and  make  this  Place  a  Garden  adorn'd  with  Vines  and  Palm- 
Trees,  and  watered  with  Rivers  running  through  it  in  divers 
Channels  j  or  fife  let  us  fee  come  down  from  Heaven  fome  of  thofe 
i'unifiments  which  thou  threatneft  us  with.  Or  do  thou  make 
thee  an  Houfe  of  Gold,  adorn'd  with  Jewels  and  coftly  Furniture  5 
or  let  us  fee  the  Book^thou  wouldeft  have  us  believe  to  come  from 
Heaven \  dejeend  down  to  us  from  thence  legible  in  our  EyeSy  or 
the  Angel  which  thou  telleft  us  doth  bring  it  unto  thee,  and  then 
we  will  believe  in  thy  Jford.     This    Objection  he  endea- 

vour'd 


(/  )  Ale.  c.  7.  c.  11.  c.  zSj&o  (  m  )  Alcoran,  c.  25,  &:c. 

1  ?*  )  Joanne?  Andrea?,  c.  1.  (  0  )  Alcoran,  c.  2.  c.  6,  &c. 

Bidavvi  ad  Alcoram  cap.  12.  (/>  )   Alcoran,  c.  17,  &c 


The  Life  of  Mahomet*  i  g 

Vour'd  to  evade  by  feveral  Anfwers.  One  (?)  while  he 
tells  them,  he  is  only  a  Man  fent  to  preach  to  them  the 
Rewards  of  Paradife,  and  the  Punifhments  of  Htll.  At 
another  Time,  (r)  That  their  Predeceflors  contemned 
the  Miracles  of  Saleh,  and  the  other  Prophets,  and  that 
for  this  Reafon  God  would  work  no  more  among  them. 
And  a  while  after,  that  thofe  (*)  whom  God  had  ordain- 
ed to  believe,  mould  believe  without  Miraclesi  and  thofe 
whom  he  had  not  ordained  to  believe,  /lieu Id  not  be  con- 
vinced, though  all  thofe  Miracles  mould  be  wrought  in 
their  fight,  which  they  required}  and  that  therefore 
they  were  totally  needlels.  But  this  not  fatisfying,  as  be- 
ing a  plain  Confeffion  that  he  wanted  that  Power  of  Mi- 
racles,  which  all  other  Prophets  had  to  prove  their  MiJJion> 
feveral  of  thofe  that  were  his  Followers  departed  from 
him,  of  which  he  much  complains  in  his  Alcoran.  And 
therefore  finding  that  this  would  not  do,  on  his  coming  to 
Medina,  and  having  there  taken  the  Sword  in  hand,  and 
gotten  an  Army  to  back  his  Caufe,  he  began  to  fins  another 
Note.  For  his  Doftrine  then  was,  (t)  That  God  had  fent 
Mofes  and  Jefus  with  Miracles,  and  yet  Men  would  not  be 
obedient  to  their  Word,  and  therefore  he  had  now  fent 
him  in  the  laft  place  without  Miracles,  to  force  them  by 
the  Power  ef  the  Sword  to  do  his  Will :  And  purfuant  here- 
to (y)  he  forbad  his  Difciples  to  enter  into  any  further 
Difputes  about  his  Religion  5  but  inttead  thereof  he  com- 
manded them  to  fight  for  it,  and  deflroy  all  thofe  who 
fhould  contradict  his  Law,  promifing  great  Rewards  in 
the  Life  to  come,  to  fuch  as  mould  take  up  the  Sword  in 
this  Caufe,  and  the  Crown  of  Martyrdom  to  all  thofe  who 
jhould  die  righting  for  it.  And  upon  this  Head,  fome  of 
the  Mahometan  Doftors  argue  very  fubtilly.  For  *  fay  they, 
The  Prophets  of  God  ire  of  divers  forts,according  to  the  divers 
Attributes  of  his  divine  Nature,  which  they  are  fent  to 
mew  forth.  That  Jefa  Cbrift  was  fent  to  manifeft  the 
Right eoujnejsy  the  Power  and  Knowledge    of  God;    That  he 

C  z  mewed 


(  c[  )  Alcoran,  c.  17.  (  r  )  Ale.  ib.  (  s  )  Alcoran, 

o  6.  {t)  Richardi   Confutatio,  c.  7.  Cantacuzeni  Apologia, 

4.  &  Orat.  1.  Seci.  11.  Alcoran,  c.  z.  c.  j.  c,  4,  &c.  (  v  )   Ale. 

c.  4.   Cantacuzeni  Orat.    1.  SeQ:.   n.  *  Ahflicd  Ebn*  Zin. 

Cuadagnol3  Trafr  *.  0  iq.  Sett-  iu 


so  The  Life  of  Mahomet. 

fhewed  forth  the  Rightcoufnefs  of  God  in  being  impeccable; 
his  Knowledge,  in  that  he  knew  the  Secrets  of  Mens  Hearts, 
and  foretold  things  to  come  5  and  his  Power,  in  doing 
thofe  miraculom  Works  which  none  elfe  but  God  could. 
That  Solomon  was  fent  to  manifeft  the  Wijdom,  the  Gloryy 
and  the  Majefiy  of  God  ;  and  Mofes,  his  Providence,  and  his 
Clemency:  None  of  which  carrying  with  them  a  Power  to 
force  Men  to  believe,  Miracles  were  necefTary  in  their 
Miffions  to  induce  them  thereunto.  But  Mahomet  was  a 
Prophet,  fent  principally  to  ihew  forth  the  Fortitude  of  God 
by  the  Power  of  the  Sword,  which  being  of  itfelf  alone 
fufficient  to  compel  all  Men  into  the  Faith,  without  any. 
other  Power  accompanying  it,  for  this  reafon  (fay  they) 
Mahomet  wrought  no  Miracles,  becaufe  he  had  no  need  of 
them,  the  poiver  of  the  Sword,  with  which  he  was  fent,  of 
itfelf  alone  fufficiently  enabling  him  to  accomplifh  his 
Mifion,  for  forcing  Men  to  believe  therein.  And  from 
hence  it  hath  become  the  Univerfal  Doftrine  of  the  Maho- 
metans, That  their  Religion  is  to  be  propagated  by  the 
Sword,  and  that  all  of  them  are  bound  to  fight  for  it.  And 
for  this  reafon  (x)  it  hath  been  a  Cuvrom  among  them  for 
their  Preachers,  while  they  deliver  their  Sermons,  to  have 
a  Drawn  Sword  placed  by  them,  to  denote  thereby,  that 
the  Doctrine  which  they  teach  them,  was  with  the  Sword 
to  be  defended  and  propagated  by  them. 

However,  it  is  not  to  be  denied,  but  that  there  are  fe- 
vcral  Miracles  reckoned  up,  which  Mahomet  (y)  is  laid  to 
have  wrought  5  as,  That  he  did  cleave  the  Moon  in  two  , 
That  Trees  went  forth  to  meet  him  ;  That  Water  flowed 
from  between  his  Fingers  5  That  the  Stones  faluted  him  ; 
That  he  fed  a  great  Company  with  a  little  Food  5  That 
a  Beam  groaned  at  him ;  That  a  Camel  complained  to 
him  $  That  a  Shoulder  of  Mutton  told  him  of  its  being 
poifoned  5  and  feveral  others.  But  thofe  who  relate 
them,  are  only  fuch  who  are  reckoned  among  their  Fabtt- 
Ioih  and  Legendary  Writers,  Their  Learned  (t.)  Doclors  re- 
nounce 


(  x)  Cantacuzeni   Orat.   Se&.    11.   Guadagnol  Tra«ft.  z.  c.  5. 
Sett,  3.  (y)  Abul  Pharaghius,  p.  104.  Pocockn  Spec.  Hift. 

Arab.  p.  187,  &  iSX.  Hottinger.  Hift.  Orient,  lib.  z.  c.  6.  Guadag- 
nol.  Trac~t.  z.  c.  z.  Seel.  z.  (z)  Abul  Pharaghius.  p.  104.  Pocockii 
Spec.  Hift..  Arab.  p.  i?;3  lyi,  &c.  Hottinger.  Hilt.  Orient,  lib.  z. 
c.  6. 


The  Life  of  M  a  h  o  m  e  t.  21 

nounce  them  all,  as  doth  Mahomet  himfelf,  who  in  feve- 
ral  places  in  his  (<*)  Alcoran  owns  that  he  wrought  no  Mi- 
racles. But  when  they  are  prefled  how  without  Miracles 
they  can  prove  his  Miflion,  their  common  Aniwer  is ; 
That  inftead  of  all  Miracles  is  the  Alcoran.  For(&)  that 
Mahomet,  who  was  an  Illiterate  Per/on,  that  could  neither 
write  nor  read,  or  that  any  Man  elfe  by  humane  Wifdom 
alone  fhould  be  able  to  compofe  a  Book  fo  excellent  in 
Eloquence,  and  fo  excellent  in  Doctrine,  as  they  will 
have  tnat  to  be,  is  what  they  will  not  admit  to  be  pof- 
fible  5  and  therefore  they  alledge  the  Excellency  of  the 
Book  for  the  truth  of  all  contained  therein,  and  will 
have  that  to  be  a  Proof  equivalent  to  the  Miracles  of  all 
the  Prophets  that  went  before  him,  to  manifeft  that  it 
came  from  God.  And  on  this  (V)  the  Impojhr  himfelf  of- 
ten infills  in  his  Alcoran,  challenging  in  feveral  places  of 
it  all  Men  and  Dexils  by  their  united  Skill  to  compofe 
another  Book,  like  that  in  Eloquence  and  Inftru&ion,  or 
elfe  any  one  Chapter  that  can  be  compared  in  Excellency 
with  the  meaneft  Chapter  therein  :  Which  they  taking  for 

f  ranted  that  both  together  cannot  do,  will  have  tnis  to 
e  a  moft  clear  manifestation  beyond  all  contradiction, 
that  thti  Book,  could  come  from  none  other  but  God  himfelfj 
and  that  Mahomet  from  whom  they  received  it,  was  his 
Mejjen^er  to  bring  it  unto  them. 

As  to  the  Particulars  in  this  Argument  alledged,  it  mufr, 
be  allowed,  that  the  Alcoran,  bating  the  Folly,  the  Con- 
fufednefs  and  Incoherency  of  the  Matter  contained  there- 
in, is  as  to  the  Stile  and  Language  the  Standard  of  Ele- 
gancy in  the  Arab  Tongue  j  and  as  to  Mahomet,  that  he 
was  in  truth,  what  they  fay,  an  Illiterate  Barbarian  (d)  that 
could  neither  write  nor  read.  But  this  wis  not  fo  much 
a  defect  in  him,  as  in  the  Tribe  of  which  he  was,  with 
whom  it  was  the  Cuftom  as  to  all  manner  of  Literature, 
to  continue  (e)  in  the  fame  Ignorance  with  which  they 

C  3  came 


(a)  Ale.  c.  6,  ?JPc.  (b)  Al.  Gezali.  Sepher  Cozri.  Bidawi. 

Ahmed  F,bn  Edris.  Hottinger.   Hifl.  Orient,  lib.  z.  c.  6.     Pocock". 
Spec.  Hift,  Arab.   p.  191,  192,  &c.  (c)  Alcoran,  c.  z.  c.  10. 

c.17,  &c.  (d)  Ale.    c.  7.   Joannes  Andreas,  c.  2.  '  Pocockii 

Spec.  Hill.  Arab.  156.    Difputatio  Chriftiani,  0  12.    Richardi  Con- 
tutatio,  c'  }.  (e)  Ebnol  Athir  Shareftani.  Al.  Motanczi  in  li- 

bro  Mogreb.  Pocock.  Spec.  Hill.  Arab.  p.  157. 


2  i  The  Life  of  Mahomet. 

came  out  of  their  Mothers  Bellies,  unto  their  Lives  end. 
And  therefore  at  the  time  when  Mdiomet  firft  fet  up  for 
a  Pr[phet1  there  was  not  any  one  Man  of  Mecca  that  could 
either  write  or  read,  excepting  only  (/)  Warakah,  a  Kinf- 
man  of  Cadigba's,  who  having  firit  turned  Jew,  and  af- 
terwards Cbnjtian,  had  learned  to  write  Arabic]^  in  Hebrew 
Letters.  Ane}  for  this  reafon,  the  Men  of  Mecca  were 
called  (0  the  Illiterate,  in  oppofition  to  the  People  of 
Medina^  who  being  the  one  half  Chrijlians,  and  the  other 
half  jfeif*,  were  able  both  to  write  and  read  ;  and  there- 
fore were  called  (fr)  the  People  of  the  Book.  And  from 
them  fever  1  of  Mahomet's  Followers,  after  he  came  to 
Medina,  learnt  to  read  and  write  alfo,  which  fome  of  them 
had  begun  to  learn  before  of  Bajhar  the  Cendian  (i),  who 
having  fojourned  at  Anbar,  a  City  oiErae\,  near  Euphrates, 
there  learnt  the  Art  ;  from  whence  coming  to  Mecca,  and 
marrying  the  Sifter  of  Abufophlan,  he  fettled  there,  and 
from  him  the  Men  of  Mecca  are  firft  faid  to  have  received 
the  Art  of  Letters.  Among  the  Followers  of  Mahomet, 
Othman  was  the  greateft  Proficient  herein,  which  ad- 
vanced him  afterwards  to  {JO  be  Secretary  to  the  Impojlor. 
But  for  want  of  Paper  at  firft,  as  in  a  place  where  there 
was  never  before  any  occafion  for  it,  they  were  forced  to 
make  ufe  (O.of  the  Stade-Bones  of  Shoulders  of  Mutton, 
and  of  Shoulders  of  Camels,  to  write  on  ;  which  was  a 
device  anciently  made  ufe  of  by  other  Tribes  of  the  Arabs, 
who  had  Letters,  but  wanted  Traffic^  to  accommodate  them 
with  more  convenient  Materials  for  this  purpofe ,  and 
therefore  their  Books,  in  which  their  Poems,  and  other 
Matters  they  delighted  in  were  written,  (ni)  were  only 
fo  many  of  thole  Spade-bones  tied  together  upon  a  String. 
This  Ba/Lar  afterwards  became  one  of  Mahomet's  Difciples, 
and  followed  him  in  his  Wars,  till  poifoned  at  Cbaibar, 
as  (hall  be  hereafter  related. 

But  thefe  Particulars  being  thus  allowed,  That  the  Al- 
foran  of  the  Mahometans  is  of  fo  elegant  a  Stile,  and  the 

fup- 


(f  )  A1.  Bcchari.  Pocock.  ib.     (e)  Shareftani.  Pocock.  Spe.  Arab, 

Hjft.  p.  1  $<J.         (h)  Shareftani  &c  Pocock.  ib.  Hotti'n.  Hift.  Orient. 

Jib:  1,  c.  1 .  (;)  Pocockn  Spec.  Hift:  Arab.  p.  1 5  7.  (*)  El- 

foacin,  ].  i,  c.  1.     Barthoiomagus  Ecjeflenuj,  '  (I)  P'ococku 

Bift.  Arab.  p.  iy/a  (-)  Ebncl  Athir.  Fcccck.  ib.    ;! 


The  Life  o[Mahomet.  23 

fuppofed  Author  thereof  fuch  a  Ricde  and  Illiterate  Barba- 
rian ;  it  will  be  here  asked,  who  were  the  Aflilfants  by 
vvhofe  help  this  Book  was  compiled,  and  the  Imbojiwe 
framed  ?  And  rfhere  will  be  the  more  reafon  to  ask  this, 
becaufe  the  Book  itfelf  contains  lo  many  particulars  of 
the  Jewi/b  and  Chnjlian  Religion,  as  necefl'anly  imply  the 
Authors  of  it  to  be  well  Ikill'd  in  both  j  which  Mahomet^ 
who  was  bred  an  Idolater,  and  lived  fo  for  the  firil  forty 
years  of  his  Life,  among  a  People  totally  Illiterate,  can- 
not be  fuppofed  to  be.  But  this  is  a  Quejiion  not  fo  eafily 
to  be  anlwered,  becaufe  the  nature  of  the  thing  required 
it  fhould  be  concealed.  The  Mahometan  Writers,  who  be- 
lieved in  the  Impo/ior,  as  they  will  allow  nothing  of  this, 
fo  to  be  fure  will  fiy  little  of  it,  and  the  Chrijitans 
who  abhorred  his  Wickednefs,  are  apt  to  fay  too  much. 
For  it  was  ufual  with  them,  as  it  is  with  all  other 
contending  Parties  ,  to  fnatch  at  every  Story  which 
would  diiparage  the  Religion  they  were  againit  , 
and  believe  it  right  or  wrong,  if  it  would  ferve  their 
Purpofe  this  way.  And  from  hence  it  hath  proceeded, 
that  we  have  fo  many  fabulous  and  ridiculous  Accounts, 
both  of  Mahomet  and  his  Impojiure,  go  current  among  us, 
which  ferve  only  to  the  expofing  of  us  to  the  laughter 
of  the  Mahometans,  when  related  among  them.  And  be- 
sides, the  Scene  of  this  Impofl are  being  at  lead  fix  hundred 
Miles  within  the  Country  of  Arabia,  amidft  thofe  Barba- 
rous Nations,  who  all  immediately  embraced  it,  and  would 
not  afterward  permit  any  of  another  Religion,  fo  much 
as  to  live  among  them  3  it  could  not  at  that  difhnce  be 
fo  well  fearched  into  by  thofe  who  were  moft  concerned 
to  difcover  the  Frauds  of  it,  and  therefore  an  exact  Ac- 
count cannot  be  expected  in  this  Particular.  However, 
that  I  may  give  all  the  fatisfaction  herein,  that  I.  am  able, 
I  (hall  here  lay  together  whatfoever  I  can  find  in  any  cre- 
dible Author  concerning  it,  and  give  the  belt  Judgment 
hereof,  that  the  Matter  will  admit. 

That  Mahomet  compofed  his  .Alcoran  by  the  help  of 
others,  was  a  thing  well  known  at  Mecca,  when  he  firft 
broach'd  his  bnpofture  there,  and  it  was  often  flung  in  his 
Teeth  by  his  Oppofers,  as  he  himfelf  more  than  once 
complaineth.  In  the  25/fe  Chapter  of  the  Akoran,  his 
Words  are  ;  They  fay,  That  the  Alcoran  is  nothing  but  a  Lie 
9J thy  <jw»  Invention,  and  others  have  been  ajfijling  to  thee  '  e.ein. 

d  4  Where 


2 i  The  Life  o/Mahomet. 

came  out  of  their  Mothers  Beliies,  unto  their  Lives  end. 
And  therefore  at  the  time  when  Mdiomet  firft  fet  up  for 
a  Pnphet,  there  was  not  any  one  Man  of  Mecca  that  could 
either  write  or  read,  excepting  only  (/)  Warakah,  a  Kinf- 
man  of  Cad'gha's,  who  having  firft  turned  ^fu-,  and  af- 
terwards Chrtjiifut,  had  learned  to  write  Arabick.  in  Hebrew 
Letters.  And  for  this  reafon,  the  Men  of  Mecca  were 
called  (?,)  the  Illiterate,  in  oppofition  to  the  People  of 
Medina^  who  being  the  one  half  Chrijiians,  and  the  other 
half  Je-s,  were  able  both  to  write  and  read  ;  and  there- 
fore were  called  (J?)  the  People  of  the  Book.  And  from 
them  fever  >1  of  Mahomet's  Followers,  after  he  came  to 
Medina,  learnt  to  read  and  write  alfo,  which  fome  of  them 
had  begun  to  learn  before  of  Bajhar  the  Cendian  (*),  who 
having  fojourned  at  Anbar,  a  City  oiErac\,  near  Euphrates, 
there  learnt,  the  Art ;  from  whence  coming  to  Mecca,  and 
marrying  the  Sifter  of  Abufophian ,  he  fettled  there,  and 
from  him  the  Men  of  Mecca  are  firft  faid  to  have  received 
the  Art  of  Letters.  Among  the  Followers  of  Mahomet, 
Othman  was  the  greateft  Proficient  herein,  which  ad- 
vanced him  afterwards  to  {K)  be  Secretary  to  the  Impojior. 
But  for  want  of  Paper  at  firft,  as  in  a  place  where  there 
was  never  before  any  occafion  for  it,  they  were  forced  to 
make  ufe  (/)  of  the  Spade-Bones  of  Shoulders  of  Mutton, 
and  of  Shoulders  of  Camels,  to  write  on  ;  which  was  a 
device  anciently  made  ufe  of  by  other  Tribes  of  the  Arabs, 
who  had  Letters,  but  wanted  Trajp'ck.  to  accommodate  them 
with  more  convenient  Materials  for  this  purpofe ;  and 
therefore  their  Books,  in  which  their  Poems,  and  other 
Matters  they  delighted  in  were  written,  (m)  were  only 
fo  many  of  thofe  Spade-bones  tied  together  upon  a  String. 
This  Ba/har  afterwards  became  one  of  Mahomet's  Difciples, 
and  followed  him  in  his  Wars,  till  poifoned  at  Chaibar, 
as  fhall  be  hereafter  related. 

But  thefe  Particulars  being  thus  allowed,  That  the  Al- 
ccrs.n  of  the  Mahometans  is  of  fo  elegant  a  Stile,  and  the 

fup- 


(f)  A1.  Bochari.  Pocock.  ib.     (?)  Shareflani.  Pocock.  Spe.  Arab, 

Hi'ft.  p.  i  5  C.         (h)  Shai -cflani  &  Pocock.  ib.  Hottin.  Hill  Orient. 

lib.  i.  1. 1.  (i)  Pocockii  Spec.  Hift."  Arab.  p.  1^7.  (k)  £1- 

niacin,  J.  i„  c.  1,    "Barthoiomxus  Edeffenux.    '  '  (/)  Pocockii 

Hill.  Arab.  p.  157.  ;  (m)  Ebhol  Athir.  Pcccck.  ib.    :i 


The  Life  ^Mahomet.  23 

fuppofcd  Author  thereof  fuch  a  Rude  and  Illiterate  Barba- 
rian 3  it  will  be  here  asked,  who  were  the  Afiiifants  by 
whofe  help  this  Book  was  compiled,  and  the  Impojiure 
framed  ?  And  rfhere  will  be  the  more  reafon  to  ask  this, 
becaufe  the  Book  itfelf  contains  fo  many  particulars  of 
the  *}euifi>  and  Chnjiian  Religion,  as  neceffanly  imply  the 
Authors  of  it  to  be  well  Ikill'd  in  both  3  which  Mahomet, 
who  was  bred  an  Idolater,  and  lived  fo  for  the  firft  forty 
years  of  his  Life,  among  a  People  totally  Illiterate,  can- 
not be  fuppofed  to  be.  But  this  is  a  Quejiion  not  fo  eafily 
to  be  anlwered,  becaufe  the  nature  of  the  thing  required 
it  fhould  be  concealed.  The  Mahometan  Writers,  who  be- 
lieved in  the  Impoftor,  as  they  will  allow  nothing  of  this, 
fo  to  be  fure  will  fiy  little  of  it,  and  the  Chrijiians 
who  abhorred  his  Wickednefs,  are  apt  to  fay  too  much. 
For  it  was  ufual  with  them,  as  it  is  with  all  other 
contending  Parties  ,  to  fnatch  at  every  Story  which 
would  difparage  the  Religion  they  were  againft  , 
and  believe  it  right  or  wrong,  if  it  would  ferve  their 
Purpofe  this  way.  And  from  hence  it  hath  proceeded, 
that  we  have  fo  many  fabulous  and  ridiculous  Accounts, 
both  of  Mahomet  and  his  Impojiure,  go  current  among  us, 
which  ferve  only  to  the  expofing  of  us  to  the  laughter 
of  the  Mahometans,  when  related  among  them.  And  be- 
ficles,  the  Scene  of  this  Impofiure  being  at  leaft  fix  hundred 
Miles  within  the  Country  of  Arabia,  amidft  thofe  Barba- 
rous Nations,  who  all  immediately  embraced  it,  and  would 
not  afterward  permit  any  of  another  Religion,  fo  much 
as  to  live  among  them  3  it  could  not  at  that  diftance  be 
fo  well  fearched  into  by  thofe  who  were  moft  concerned 
to  difcover  the  Frauds  of  it,  and  therefore  an  exa£fc  Ac- 
count cannot  be  expedted  in  this  Particular.  However, 
that  I  may  give  all  the  fatisfadtion  herein,  that  I.  am  able, 
I  fhall  here  lay  together  whatfoever  I  can  find  in  any  cre- 
dible Author  concerning  it,  and  give  the  beil  Judgment 
hereof,  that  the  Matter  will  admit. 

That  Mahomet  compofed  his  Alcoran  by  the  help  of 
others,  was  a  thing  well  known  at  Mecca,  when  he  firft 
broach'd  his  Impoflure  there,  and  it  was  often  flung  in  his 
Teeth  by  his  Oppofers,  as  he  himfelf  more  than  once 
complaineth.  In  the  z$ih  Chapter  of  the  Alcoran,  his 
Words  are  3  They  fav,  That  the  Alcoran  is  nothing  bat  a  Lie 
vj  thy  wn  Invention,  and  others  have  been  ajfijling  to  thee  ;  e.e'm. 

£  4  Where 


26  The  Life  of  M  a  h o m e t. 

for  the  ufe  of  the  Embei -or Cant acuUnm,  from  the  Original 
Latin  which  is  now  loit. 

Befides  this  Jeivt  the  Impojhr  had  alfo  a  Cbrijilan  Monk. 
for  his  Affilbnt ,  and  the  many  particulars  in  his  Alcoran 
relating  to  the  Ckrijiian  Religion,  plainly  prove  him  to 
have  had  fuch  an  helper.  Thcophanes,  Zonarai,  Cedi\nu6y 
Anajiajias,  and  the  Author  of  the  Hiftoria  Mifcella,  tell  us 
of  him,  without  giving  him  any  other  Name  than  that  of 
a  Nejlorian  Monk..  But  the  Author  of  the  Deputation 
againft  a  Mahometan  y  which  is  epitomized  in  '/incennus 
Bellovacenji's  Speculum  Htjhncum,  and  ixom  thence  printed 
at  the  end  of  Bib'tandtr's  Latin  Alcoran,  (h)  calls  him  S<?;-- 
gitti  •  and  from  thence  is  it,  that  he  hath  been  ever  fince 
fo  often  fpokcn  of  by  that  Name  among  the  Wejiern 
Writers.  But  in  the  Eaji  he  is  totally  unknown  by  it, 
he  being  never,  as  much  as  I  can  find,  made  mention  of 
by  that  Name  by  any  of  their  Writers.  For  all  there 
that  fpeak  of  this  Monk.,  call  him  Bahira ;  and  Friar  Ri- 
chard*, who  in  the  Year  of  our  Lord  izio  went  to  Bag- 
dad on  purpofe  to  fearch  into  the  Myftery  of  Mahometifmy 
by  reading  their  Books,  and  on  his  return  wrote  that  ju- 
dicious Confutation  of  it,  which  I  have  afore- mention- 
ed (x)  tells  us  of  this  Bahira  as  an  Affiftant  to  Mahomet  in 
the  forging  of  his  Impojlure  5  and  fo  doth  alfo  (jy)  Canta- 
cuzenu*},  Bariholemuem  Edejjentify  and  the  other  Greek.  Author 
of  the  Confutation  of  Mahomet ,  publifhed  by  Le  Moyne : 
But  not  one  of  them  fays  any  thing  of  Ser^im,  fo  that  it 
is  plain  0)  that  Sergiut  and  Bahira  are  only  two  different 
Names  of  the  fame  Perfon.  He  was  a  Monk,  of  Syria,  of 
the  Se<3  of  the  Nejiorians.  The  Mahometans  will  have  it, 
that  he  flrft  took  notice  of  Mahomet,  while  a  Boy,  after 
that  Prophetick  mariner  as  is  before  related  ;  but  accord- 
ing to  that  Account  he  would  have  been  too  old  to  act, 
his  part  in  this  Impojlure  fo  many  Years  after.  The  truth 
of  the  matter  is,  Mahomet  did  not  fall  acquainted  with 
him  till  a  long  while  after,  when  he  was  projecting  his 
wicked  Defign  in  his  Head,  in  order  to  the  better  form- 
ing of  which,  being  very  defirous  to  acquaint  himfelf 

with 


(«)  C.15.  *  Caiitacuzei-u  O.at.  i.    contra  Mahometan. 

(x)  Cap.  a.  &  c.  i  \.  (y)  Orac.  i.  cqatia  Mahometcm. 

iz.)  Ecchekufo  Hift.  Arab.  Part  i.  C,S. 


The  Life  t)f  Mahomet.  27 

with  the  Je-wifi  and  Chriftian  Religions,  he  was  very  inqui- 
sitive in  examining  into  them,  as  he  met  with  thofe  that 
could  inform  him.  And  in  one  of  his  Journeys  into  Syria, 
either  at  Boj'ira  (a)  as  lome  fay,  or  (b)  at  Jernfalem  as 
others,  lighting  on  this  Bahira,  and  receiving  great  fatif- 
faclion  from  him  in  many  of  thofe  Points,  which  he  de- 
fir'd  to  be  informed  in,  did  thereon  contract  a  particular 
Friend/hip  with  him.  And  therefore  not  long  after, 
(c)  this  Monk  for  fome  great  Crime  being  excommunica- 
ted, and  expell'd  his  Monaflery,  fled  to  Mecca  to  him  5 
and  being  there  entertain'd  in  his  Houfe,  became  his 
Affiitant  in  the  framing  of  that  lmpojiure,  which  he  after- 
wards vented,  and  continued  with  him  ever  after 5  till  at 
length  the  Impojior  having  no  farther  occafion  of  him,  to 
fecure  the  Secret,  *  put  him  to  death.  If  Sergitn  were  the 
Name  which  he  had  in  his  Monaflery,  Bakira  was  that 
which  he  afterwards  aflumed  in  Arabia,  and  by  which  he 
hath  ever  fince  been  mentioned  in  thofe  Eafiern  Parts,  by 
all  that  there  write  or  fpeak  of  him.  The  (e)  word  in  the 
Arabicl^Language  fignifieth  a  Camel,  which  after  fome  ex- 
traordinary merit,  according  to  the  ufage  of  the  ancient 
Arabs,  had  his  Ears  flit,  and  was  turned  forth  from  the  reft 
of  the  Herd,  at  free  Paiture,  to  work  no  more.  And  no 
doubt  this  Monk  having  told  the  Tale  of  his  Expulsion 
from  his  Monaftery  fo  much  to  his  Advantage,  as  to  make 
it  believed  at  Mecca  to  be  drawn  upon  him  by  that  which 
was  reckoned  there  as  meritorious,  had  from  thence  this 
Name  given  him,  as  fuiting  that  Notion  wnich  they  had 
of  his  Condition  among  them. 

As  to  his  other  Helpers,  if  he  had  any  fuch,  what  is 
faid  of  them  is  fo  uncertain,  and  that  fo  little,  as  is  not 
material  here  to  relate.  We  may  fuppofe  from  the  "very 
nature  of  the  Defign  (it  being  to  impofe  a  Cheat  upon 
Mankind)  that  he   made  as  few  as  poflible  confeious  to 

it  1 


(a)  Abul  Pharaghius.    Abul    Feda.  Al    Kodai.    Al    Jaunabi. 
(  b  )  Georgius  Monachus  in  Difputatione  cum  Abufalama.  (  c  ) 

Theophanes,    Zcinaras,    Richardi  Confutario,   c.   13.  Fortalitium 
Fidei  lib.  4.  Confid.  1.  *  Richardi  Contutatio,  c.  1 '.  Con- 

futario Mabomeris  Gr.  Edita  per  Le  Moyne.  (  e  )  Goiii  Lexi- 

con. Arab.  Pococku  Spec  Hilt.  Arab.  p.   330.  Hottm.  Hift.  Orient, 
lib.  i„  c  7, 


1 8  The  "Life  o/Mahomet; 

it  5  and  the  two  above-mention'd  being  fuffictent  for  his 
Purpofe,  it  doth  not  appear  likely  that  he  admitted  any 
more  into  the  Secret  of  it.  Neither  indeed  is  there  any 
more  room  in  ic  for  another  to  acl.  For  his  Religion  being 
made  up  of  three  Parts,  whereof  one  was  borrowed  from 
the  Jews,  another  from  the  Christians,  and  the  third  from 
the  Heathen  Arabsy  Abdollak  furni/hed  the  firil  of  them, 
Bakira  the  fecond,  and  Mahomet  himfelf  the  la  ft  3  fo  that 
there  was  no  need  of  any  other  help  to  compleat  the  Im- 
pojiure. 

I  know  there  are  many  other  Particulars  go  current  of 
this  Matter,  both  as  to  the  coining  of  the  Forgery,  and  al- 
fo  the  manner  of  the  firft  propagating  of  it  -7  as  that  the 
Impojior  (f)  taught  a  Bull  to  bring  him  the  Alcoran  on  his 
Horns,  in  a  publick  AfTembly,  as  if  it  had  this  way  been 
fent  to  him  front  God  $  that  he  bred  up  Pidgeons  to  come  to 
his  Ears,  to  make  (how  thereby,  as  if  the  Holy  Ghoji  conver- 
ged with  him  $  and  many  other  fuch  Stories,  which  being 
without  any  foundation  or  likelihood  of  Truth,  I  pafs 
them  over  as  idle  Fabies,  not  to  be  credited  j  although 
I  find  fome  very  great  Men  have  been  too  eafy  to  fwallow 
themj  as  particularly  (g)  Sca!iger>  (  h  )  Grotiui,  and  (i) 
Sionita,  have  that  of  the  Pidzcons.  Such  Tricks  as  thefe 
would  have  been  eafily  feen  through  by  the  Arabians,  they 
being  Men  naturally  of  as  fubtle  and  acute  Parts  as  any  in  the 
World.  And  therefore  Mahomet  never  fo  much  as  offered 
at  any  thing  of  this  nature  among  them  ;  but  difclaiming 
all  Miracles,  thereby  avoided  the  neceffity  of  hazarding  his 
Defign  upon  any  fuch  open  Cheats,  where  it  would  be  fo  li- 
able to  be  totally  Waited  by  a  Difcovery.  The  whole  of 
this  Imbojiure  was  a  thing  of  extraordinary  Craft,  carried 
on  with  all.  the  Cunning  and  Caution  imaginable.  The 
framing  of  the  Alcoran  (wherein  lay  the  main  of  the 
Cheat)  was  all  contrived  at  home  in  as  fecret  a  manner  as 
poffible,  and  nothing  hazarded  abroad,  but  the  fuccefs  of 
preaching  it  to  the  People.     And  in  doing   of  this,  no 

Art 


(/)  In  praefatione  ad  Difoutationcm  Chrtfliani.  Purchas  Pilgri- 
mage, Book  $.  cap.  j.  Fortalit.  Fid.  lib.  4.  Contid.  $.  (g  )  la 
nous  ad  Sphacram  Manilii.  (  b  )  De  veritate  Chriftianas  Keli- 
gionis,  lib.  6.  c.  5.  (  i  )  la  Appendicead  Gsographiiin  Nu- 
bienfcnij  c.  7. 


The  Life  of  Mahomet*  29 

Art  or  Cunning  was  wanting  to  make  it  as  effectual  to  the 
End  defign'd  as  pofftble  :  And  therefore  whatever  Stories 
are  told  of  this  Matter,  that  are  inconfiflent  with  fuch  a 
Management,  we  may  affure  ourfelves  are  nothing  elfe  but 
Fables  foolimly  invented  by  fome  zealous  Cbriftians  to 
blaff  the  Impofture,  which  needed  no  fuch  means,  for  its 
Confutation. 

But  to  go  on  with  the  Series  of  our  Hiftory  :  In  the 
Eighth  Year  of  his  pretended  Mifllon,  his  Party  growing 
formidable  at  Mecca,  the  (  k  )  City  paflfed  a  Decree,  where- 
by they  forbad  any  more  to  joyn  themfelves  unto  him. 
But  this  availed  nothing  to  his  Hurt,  as  long  as  his  Uncle 
Abu  Taleb  lived.  But  (/)  he  dying  within  two  Years 
after,  and  the  chief  Government  of  the  City,  on  his 
Death,  falling  into  the  Hands  of  Abu  Soph i an,  of  the  Houfe 
of  Ommia,  then  one  of  his  moft  violent  Oppofers,  his 
Enemies  laid  hold  of  this  Advantage  to  renew  their  Op- 
position againft  him,  and  profecuted  it  with  that  fuccefs, 
that  they  foon  put  a  flop  to  the  further  progrefs  of  his 
Impofture  at  Mecca.  For  their  Party,  after  he  had  now  loft 
his  Protestor,  and  they  became  thus  headed  againft  him, 
foon  grew  to  that  Strength,  and  appear'd  with  that  Vio- 
lence on  all  Occaiions  to  oppofe  his  Defigns,  that  for  fear 
of  them  no  more  new  Profelytes  durft  joyn  themfelves  unto 
him  5  and  many  of  thofe  who  had  afore  declared  for  him, 
having  done  it  for  no  other  end,  but  to  joyn  with  a  Party 
where  they  thought  they  might  beft  make  their  Intereft, 
as  foon  as  they  faw  the  Hopes  which  they  had  of  his  pre- 
vailing to  be  again  blafted  by  this  Oppofition,  which 
they  judged  too  ftrong  for  him  to  weather,  again  drew 
back  and  appear'd  no  more  with  him.  And  therefore 
Mahomet  feeing  his  Hopes  of  carrying  his  Defign  at  Mecca 
thus  in  a  manner  totally  crum'd,  began  to  look  abroad 
where  elfe  he  might  fix.  That  which  he  drove  at,  was 
to  have  gained  fuch  a  Party  there,  as  might  be  ftrong 
enough  to  overpower  the  reft,  and  fubjecT:  the  whole 
City  to  him  ;  and  then,  after  having  poflefTed  himfelf  of 
fuch  a  Poft,  from  thence  to  have  armed  his  Di/ciples  for  the 
gaining  him  that  Empire  over  the  reft  of  the  Arabs,  which 
he  projected.      And  to  this  purpofe  was  it,   that  he  fo 

often 


(  k  )  Elmacin.  lib.  I.  c.  1.  ( / )  Elmacin.  l;b.  r.  c  2. 


3  o  The  Life  of  Mahomet*' 

often  inculcated  it  into  them,  that  hisDoclrine  was  to  be 
propagated  by  the  Sword,  and  that  all  that  would  receive 
the  Faith  which  he  preached,  mult  fight  for  it.  But 
now  feeing  no  likelihood  of  accompli ming  this  a:  Meccay 
he  Cet  his  Thoughts  on  work  how  to  gain  fome  other 
Town,  where  to  arm  his  Party  for  this  Defign.  And 
therefore  his  Uncle  Abbas  living  molt  an  end  at  (m) 
Tayif,  (another  Town  of  Hagiaz,  at  fixty  Miles  di  fiance 
from  Mecca  towards  the  Eaii)  and  having  a  great  Intereft 
there  (  »  )  he  took  a  Journey  thither,  under  his  Wing  to 
propagate  his  Impojlure  in  that  Place,  in  order  to  the  ma- 
king of  himfelf  Mailer  of  it.  But  after  a  Month's  ftay, 
having  not  been  able,  with  all  his  Endeavour  to  gain  io 
much  as  one  Profelyte  among  them,  he  again  returned  to 
Mecca  to  make  the  beft  of  his  Party  there,  and  wait  fuch 
further  Advantages  as  Time  and  Opportunity  might  offer 
him  for  the  accompliming  of  what  he  defigned.  And 
now  Cadigha,  his  Wife,  being  *  dead,  after  ihe  had  lived 
Two  and  twenty  Years  with  him  5  to  ftrengthen 
himfelf  the  more,  he  took  Two  other  Wives  in  her  {lead, 
(f)  Ayejba}  the  Daughter  of  Abu  Belter  5  and  Seiidat  the 
Daughter  of  Zama  •  and  a  while  after  he  added  to  them 
(  q  )  Haphfa,  the  Daughter  of  Omar ;  whereby  making 
himfelf  Son-in-law  to  Three  of  the  Principal  Men  of  his 
Party,  he  did  by  that  Alliance  the  more  firmly  tie  them 
to  his  Intereft.  Ayejha  was  then  (  *• )  but  fix  Years  old, 
and  therefore  he  did  not  bed  her  till  two  Years  after, 
when  fhe  was  full  eight  Years  old.  For  it  is  ufual  in  thofe 
hot  Countries,  (  s  )  as  it  is  all  India  over,  which  is  in 
the  lame  Clime  with  Arabia,  for  Women  to  be  ripe  for 
Marriage  at  that  Age,  and  alfo  bear  Children  the  Year 
following. 

S  In 


(  m  )  For  which  reafon  it  hath  been  ever  Jince,  even  to  this  Day, 
called  Abbas  Beladi,  i.  e.  the  "fonvn  of  Abbas,  Goi.i  Norx  ad  Al- 
fraganum,  p.  100.  (  n  )  Elnaacin.  lib.  1.  c.  1.         *  Elmacin. 

Abul  Pharagliius.  AbulFeda,  &c.  (  p  )  Elmac.  ib.  (  q  ) 

Gentii  Norse  ad  Mufhdinum  Sadum,  p.  5^8.  (  r  )  Joamie9 

Andreas,  c.  11.  Sionica  in   Appendice  ad  Geographiam  Nubenfem, 
c.   8.  Guadagnol,  Trad  a.  0  10.  Sect.  I  a.    *"  (  t  )'£kevenoi$ 

Travels,  Part.  3.  lib.  1.  c.  49. 


The  Life  o/'Mahome t.  3 f 

In  the  twelfth  Year  of  his  pretended  Million,  is  pla- 
ced the  Mejra,  that  is,  his  famous  Night-journey  from 
Mecca  to  Jerufalem,  and  from  thence  to  Heaven,  of  which 
he  tells  us  in  the  i"jtb  Chapter  of  his  Alcoran.  For  the 
People  calling  on  him  for  Miracles  to  prove  his  Miffion, 
and  he  being  able  to  work  none,  to  faive  the  Matter,  he 
invents  this  Story  of  his  Journey  to  Heaven  j  which  mud 
be  acknowledged  to  have  Miracle  enough  in  it,  by  all 
thofe  who  have  Faith  to  believe  it.  And  yet  it  being 
believ'd  by  all  that  profefs  the  Mahometan  Religion,  as  a 
main  Article  of  their  Faith,  and  as  fuch  fet  down  in  all 
the  Books  of  their  Authentick  Traditions,  how  abfurd 
foever  it  be,  lince  my  Derign  is  to  ,give  as  full  an  Account 
as  I  can  of  this  Man's  Impoflure,  it  obtigeth  me  to  relate 
it.     His  Relation  of  it  is  asfolloweth: 

(  t  )  At  Night  as  he  lay  in  his  Bed  with  his  belt  be- 
loved Wife  AycJLa,  he  heard  a  knocking  at  his  Door, 
whereon  ariling,  he  found  there  the  Angel  Gabriel,  with 
feventy  pair  of  Wings  expanded  from  his  Sides,  whiter 
than  Snow,  and  clearer  than  Cryftal,  and  the  Beaft ..Alboral^ 
ftanding  by  him,  which  they  fay  is  the  Beaji  on  which 
the  Prophets  ufed  to  ride,  when  they  were  carried  from 
one  Place  to  another,  upon  the  Execution  of  any  Divine 
Command.  Mahomet  defcribes  it  to  be  a  Beaft  as  white  as 
Milk,  and  of  a  mixt  Nature  between  an  Afs  and  a  Mule, 
and  alfo  of  a  Size  between  both,  and  of  that  extraordinary 
fwiftnefs,  that  his  palling  from  one  Place  to  another,  was 
as  quick  as  that  of  Lightning  5  and  from  hence  it  is  that  he 
hath  the  Name  of  Alboral^,  that  Word  fignifying  Light- 
ning in  the  Arabici^Tongue.  Asfoon  as  Mahomet  appear'd 
at  the  Door,  the  Angel  Gabriel  mod  kindly  embracing  him, 
did  with  a  very  fweet  and  pleafing  Countenance  falute  him 
in  the  Name  of  God,  and  told  him  that  he  was  fent  to 
bring  him  unto  God  into  Heaven,  where  he  mould  fee 
lirange  Myllerics,  which  were  not  lawful  to  be  (een  by 

any 


(  t )  Rodericus  Toletanus,  c.  5.  Joannes  Andreas,  c.  8.  Richar- 
di  Confutatio  Legis  Saracenkx.  c.  1.  &  c.  7.  Cantacuzeni  Orat.  4. 
Guadagnol,  Tract.  a.  c.  2,.  Seft.  2.  Beilouiuj,  1.  3.  c.  7.  Bocharti 
Hierozoic.  Part  2.  Lib.  6-  c.  13.  Liber  Agar.  Zamachfhari,  &  Bi- 
dawi  in  Commentariis   ad  C  17.  &  c.  53.  Akorani.  Fortalit.  Fid- 


lib.  4.  Confid  4, 


3 i  The  Life  o/Mahomet. 

any  other  Man,  and  then  bid  him  get  upon  the  Alborak. 
But  the  Beajl,  it  feems,  having  long  lain  idle  from  the 
time  of  Chrijl  till  Mahomet  (there  hiving  been  no  Prophet 
in  all  that  Interval  to  employ  him)  was  grown  fo  refty 
andfkittiih,  that  he  Would  not  ftand  ftiflFor  Mahomet  to 
get  up  upon  him,  till  at  length  he  was  forced  to  bribe  him 
to  it;  bypromiiing  him  a  Place  in  Paradife  5  whereon  ha- 
ving quietly  taken  him  on  his  Back, .  the  Angel  Gabriel 
leading  the  way  with  the  Bridle  of  the  Beafr  in  his  Hand, 
he  carried  him  from  Mecca  to  Jerttfalem  in  the  twinkling 
of  an  Eye.  On  his  coming  thither,'  all  the  Prophets  and 
Saints  departed,  appeared  at  the  Gate  of  the  Temple  to 
falute  him,  and  from  thence  attending  him  into  the  chief 
Oratory,  defired  him  to  pray  for  them,  and  then  departed. 
"Whereupon  Mahomet  with  the  Angel  Gabriel  going  out  of 
the  Temple,  found  there  a  Ladder  of  Light  ready  fixed  for 
them,  which  they  immediately  afcended,  leaving  the 
Alborak.  there  tied  at  a  Rock  till  their  return. 

On  their  arrival  at  the  Firjl  Heaven,  the  Angel  Gabriel 
knocked  at  the  Gate,  and  having  informed  the  Porter 
who  he  was,  and  that  he  brought  Mahomet  the  Friend  of 
God  with  him  by  the  Divine  Command,  the  Gates  were 
immediately  opened^  which  he  defcribes  to  be  of  a  pro- 
digious largenefs.  This  firft  Heaven,  he  tells  us,  Was  all 
of  pure  Silver,  and  that  he  there  faw  the  Stars  hanging  from 
it  by  Chains  of  Gold,  each  being  of  the  bignefs  of  Mount 
Noho,  near  Mecca  in  Arabia  5  and  that  in  thefe  Stars  Angels 
kept  watch  and  ward  for  the  Guard  of  Heaven,  to  keep  off 
the  Devils  from  approaching  near  it,  left  they  fliould  over- 
hear and  know  what  was  there  done.  On  his  firft  entring 
into  this  Heaven,  he  faith  he  met  an  old  decrepit  Man,  and 
this  was  our  fir  ft  Father  Adam,  who  immediately  embraced 
him,  giving  God  thanks  for  fo  great  a  Son,  and  then  re- 
commended himfelf  to  his  Prayers.  As  he  entred  further, 
he  faw  a  multitude  of  Angels  of  all  manner  of  Shapes ; 
fome  in  that  of  Men,  others  in  that  of  Birds,  and  others 
in  that  of  Btajls  of  all  manner  of  forts.  And  among  thofe 
who  appeared  in  the  feveral  Shapes  of  Birds,  he  there 
faw  a  Cock_  of  Colour  as  white  as  Snow,  and  of  fo  prodi- 
gious a  bignefs,  that  his  Feet  ftanding  upon  the  flrft 
Heaven,  his  Head  reached  up  to  the  fecond,  which  was 
at  the  diftance  of  five  hundred  Years  Journey  from  it,  i£- 

corc 


The  Life:  of  M  a  h  o  m  e  t.  $H 

cbrdlng  to  the  rate  as  we  ufually  travel  here  on  Earth. 
But  others' among  thern,  as  they,  relate  this  Matter  from 
their  Proi;h(t,  hyperbolize  much  higher  concerning  it 
telling  us,  that  the  Head  of  this  Cor/;  reacherh  up  through: 
all  the Seven.Hcavens,  as  far  as  the  Throne  of  God;  which  is 
above  feven  times  higher;  and  in  the  Deicription  of  him, 
fay,  that  his-  Wings  are.  all'  over  deck 'd  with  Carbuncles 
and  Pearls',  and  that  he  extends  the  one  of  thenv  to  the 
EaJ},.  and  the  other  to  the  Wejl,  at  a  di {lance  proportion- 
able to'  Jits  heighth.  'Concerning  all  thefe,  the  Impojlor 
tells  US'  the  Angel  Gdbriel  [niotm'd  him,  that  they  were 
Angels  which  did  from  thence  intercede  with  God  for  all 
Living  Creatures  on  the  Earth.  That  thole  who  interceded 
for  Mew,  'had  there  the  Shape  of  Men  3  that  thofe  who  in- 
terceded for  Beafis;  the  Shape  of  Bedjls  3  and  thofe  who 
interceded  for'  "Bifds,  the  'Shape  of  Birds]  according  to 
their  feveral  kinds.  And' that  as  to  the  Great  Cock.,  that" 
he  was  the  chief  Angel  of- the  Cor/^r;  that  every  Morning 
God  ringing  an  holy  Hymn,  this  Cock,  constantly  joined 
with  him  in  irbv  his  crowing, 'which  is  fo  loud,  that  all 
hear  it  that  are  in  Heaven  and  Earth,  except  Men  and  Fairies , 
and  then  all  the  other  Cocks  that  are  m'Heaven  and  Earth 
crow  alfo.  But  when  the  Day  of  Judgment  draws  near,  theri 
God  (hall  command  him  to  draw  in  his  Wings,  and  crow 
no  more,  .which  mall  be  a  fign,  that  that  Day  is  at  hand, 
to  all  that  [art  in  Heaven  ind  Earth,  excepting  {}\\\Men- 
and  Fairies,  who  being  afore  deaf  to  his  crowing,  mail  not 
then  be  fenllble  of  his  Silence  from  it.  And  this  Cocl^ 
the  Mahometans  look  on  to  be  in  that  great  favour  with 
God,  that  "whereas  it  is  a  common  faying  among  them, 
That  there  are. three  Voices  which  God  always  hears ;  they 
reckon'  the  fTrft  the  Voice  of  him  that  is  confiant  in  rea- 
ding the  Alc&ran  3  the  fecond,,  the  Voice  of  him  that  early 
every  Morning  prayeth  for  the  Pardon  of  his  Sins;  and 
the  third,  the  Voice  of  this  Cock  when  he  croweth,  which' 
they  fayTi3  ever  nirift  acceptable  unto  him. 

All  this  jfifff  of  the  Cod-  Ahdollah  helped  Mahomet  to,  out 
of  the  Talmudijls.  For  it  is  all  borrowed  from  them,  with 
fume  little  .variation  only,  to  make  it  look  not  totally 
the  fame.  For  in  the  Tracl  Bava  Batbra  of  the 
Balylonifh  Tahnud,  \VQ  have  a  Story  of  fuch  a  prodigious 

■  X>  ^Birdt 


34  The  Life o/Mahomet* 

Bird,  called  («)  Ziz,  which,  {landing  with  his  Feet  upon 
the  Earth,  reacheth  up  unto  the  Heavens  with  his  Head,, 
and  with  the  fpreading  of  his  Wings  darkneth  the  whole 
Orb  of  the  Sun,  and  caufeth  a  total  Eclipfe  thereof.  This 
Bird  the  Chaldee  Paraphraft  on  the  *  Pfalms  fays,  is 
a  Cocl^  which  he  defcribes  of  the  fame  bignefs,  and  tells 
us  that  he  crows  before  the  Lord.  And  the  Chaldee  Pa- 
raphraft on  (x)  jfo^alfo  tells  us  of  him,,  and  of  his  crow- 
ing every  Morning  before  the  Lord,  and  that  God  giveth 
him  Wifdom  for  this  purpofe.  What  is  farther  faid  of 
this  Bird  of  the  Talmudijis,.  may  be  feen  in  Buxtorf's  Syno- 
goga  Judaica,  cap.  50.  and  in  Purchases  Pilgrimage,  lib.  2.  cap. 
20. 

From  this  Fhji  Heaven,  the  Impoftor  tells  us,  he  afcended 
up  into  the  Second,  which  was  at  the  di  fiance  of  five 
hundred  Years  Journey  above  it,  and  this  he  makes  to  be 
the  di  fiance  of  every  one  of  the  Seven  Heavens  each  above 
the  other.  Here  the  Gates  being  opened  unto  him,,  as  in 
the  Fuji  Heaven,  at  his  entrance  he  met  Noah,,  who  re- 
joicing much  at  the  fight  of  him,  recommended  himfelf 
to  his  Prayers.  In  this  Heaven,  which  was  aH  made  of 
pure  Gold,  the  Impoftor  tells  us  he  faw  twice  as  many  Angels 
as  in  the  former,  and  among  them  one  of  a  prodigious 
greatnefs.  For  his  Feet  being  placed  on  this  Second 
Heaven,   his  Head  reached  to  the  Third. 

From  this  Second  Heaven  he  afcended  up  into  the  Third, 
which  was  made  of  Precious  Stones  5  where  at  the  entrance 
he  met  Abraham,  who  alfo  recommended  himfelf  to  his 
Prayers.  And  there  he  faw  a  vaft  many  more  Angels  than 
in  the  former  Heaven,  and  among  them  another  great  one 
of  fo  prodigious  a  fize,  that  the  diiiance  between  his  two 
Eyes  were  as  much  as  Seventy  thoufand  Days  Journey, 
according  to  our  rate  of  travelling  here  on  Earth.  But 
here  Mahomet  was  out  in  his  Mathematicks  $  for  the  diftance 
between  a  Man's  Eyes  being  in  proportion  to  hisheighth 
but  as  one  to  feventy  two,  according  to  this  rate,  the 
heighth  of  this^wgf/muft  have  been  near  fourteen  thoufand 

Years 


(  u  )  Bimorfii  Lexicon  Rabbinkum  in  voce.  1M.  *  Pfal. 

50.  v.  1 1.  &"P(aI.  So.  v.  14.  (  x  )  Ad  cap.  3.  v.  7.  &  ad  cap.. 

$S,  v.  }{.  &  ad  cap.  )9.  v.  16. 

* 


The  Life  0/ Mahomet,  35 

Years  Journey,  which  is  four  times  as  much  as  the  heighth 
of  all  his  Seven  Heavens  together,and  therefore  it  is  impoffible 
fuch  an  Angel  could  ever  {land  within  any  one  of  them* 
But  notwithftanding  this,  hereheplacethhim,  and  in  his 
defcription  of  him,  tells  us,  that  he  had  before  him  a 
large  Table,  in  which  he  was  continually  writing  in,  and 
blotting  out  5  and  that  having  aflced  the  Angel  Gabriel  of 
him,  he  was  informed  by  him  that  this  was  the  Angel  of 
Death,  who  continually  writes  into  the  Table,  which  he 
had  before  him,  the  Names  of  all  that  are  to  be  born, 
and  there  computes  the  Days  of  their  Life,  and  as  he 
finds  they  have  compleated  the  number  affigned  them, 
again  blots  them  out,  and  that  whoever  hath  his  Name 
thus  blotted  out  by  him,  immediately  dies. 

From  hence  he  afcended  up  into  the  Fourth  Heaven^ 
which  was  all  of  Emerald  5  where  at  the  entrance  he  met 
Jofefh  the  Son  of  Jacob,  who  recommended  himfelf  to 
his  Prayers.  And  in  this  Heaven  he  after  fiw  a  vaftly 
larger  number  of  Angels  than  in  the  former,  and  among 
them  another  great  Angel,  as  high  as  from  this  Fourth 
Heaven  to  the  Fifth,  who  Was  continually  weeping,  and- 
making  great  lamentation,  and  mourning  3  and  this, 
the  Angel  Gabriel  told  him,  was  for  the  Sins  of  Men,  and 
the  deilru&ion  which  they  did  thereby  bring  upon 
themfelves. 

From  hence  he  afcended  up  into  the  Fifth  Heavent 
which  was  made  of  Adamant,  where  he  found  Mofest 
who  recommended  himfelf  to  his  Prayers  5  and  there 
alfo  he  faw  a  much  greater  number  of  Angels  than  in  the 
former  Heaven, 

From  hence  he  afcended  up  into  the  Sixth  Heaven  f 
which  was  all  of  Carbuncle,  where  he  found  John  the 
Baptift,  who  recommended  himfelf  to  his  Prayers.  And 
here  he  alfo  faw  the  number  of  Angels  much  increafed 
beyond  what  he  had  feen  in  any  of  the  former  Hea- 
vens. 

From  hence  he  afcended  up  into  the  Seventh  Heaven  t 
which  was  all  made  of  Divine  Light,  and  here  he  found 
Jefm  Ckrift ;  where  it  is  to  be  obferved  he  alters  his  Stile. 
For  he  faith  not,  that  Jefm  Chrijl  recommended  himfelf  to 
his  Prayers,but  that  he  recommended  himfelf  to  Jefin  Chrijl, 
D  a  defiring 


36  The  Life  of  Mahomet. 

defiring  him  to  pray  for  him  j  whereby  he  acknowledg"- 
eth  him  certainly  to  be  the  greater.  But  it  was  his 
ufage  through  the  whole  Scene  of  his  Impoftitre,  thus  to 
flatter  the  Cbrifi'tans  on  all  Occafions.  Here  he  faith  he 
found  a  much  greater  number  of  Angels  than  in  all  the 
other  Heavens  befides,  and  among  them  one  Extraordi- 
nary Angel  having  feventy  thoufand  Heads,  and  in  every 
Head  feventy  thoufand  Tongues,  and  every  Tongue  ut- 
tering feventy  thoufand  diftincT:  Voices  at  the  fame  time, 
with  which  he  continued  Day  and  Night  inceffantly 
praifing  God. 

The  Angel  Gabriel  having  brought  him  thus  far,  told 
him,  That  it  was  not  permitted  to  him  to  go  any  far- 
ther, and  therefore  direded  him  to  afcend  up  the  reft 
of- the  way  to  the  Throne  of  God  by  himfelf,.  which  he 
faith  he  performed  with  great  difficulty,  palling  through 
Waters  and  Snow,  and  many  other  fuch  difficult  Paf- 
fages,  till  he  came  where  he  heard  a  Voice  faying  unto 
him,  0  Mahomet,  faint e  thy  Creator  5  from  whence  af- 
cending  higher,  he  came  into  a  place,  where  he  faw  a 
vaft  Extenfion  of  Light  of  that  exceeding  Brightnefs, 
that  his  Eyes  could  not  bear  it,  and  this  was  the  Habi- 
tation of  the  Almighty,  where  his  Throne  was  placed  5  on 
the  right  fide  of  which,  he  fays,  God's  Name  and  his 
own  were  written  in  thefe  Arabic  Words,  La  ellah  ellallah 
Mohammed  refid  ollah,  i.  e.  there  is  no  God,  but  God,  a W Ma- 
homet is  his  Prophet.  Which  is  the  Creed  of  the  Mahome- 
tans -j  which  Words  he  alio  fays,  he  found  written  upon 
all  the  Gates  of  the  Seven  Heavens^  which  he  paffed 
through.  Being  approached  to  the  Prefence  of  God,  as  (y) 
near  as  within  two  Bow-mots,  he  tells  us  he  faw  him 
fitting  on  his  Throne,  with  a  covering  of  feventy  thou- 
fand Vails  before  his  Facej  That  on  his  drawing  thus 
near,  in  fign  of  his  Favour,  he  put  forth  his  Hand,  and 
laid  it  upon  him,  which  was  of  that  exceeding  Coldnefs, 
that  it  pierced  to  the  very  Marrow  of  his  Back,  and  he 
could  not  bear  it.  That  after  this,  God  entring  into  a 
very  familiar  Converfe  with  him,  revealed  unto  him  a 
great  many  hidden  Myjleriesy  made  him  underiland  the 


whole 


(;•)  Alcoran,  0  55. 


The  Life  of  Mahomet.  37 

whole  of  his  Lau\  and  gave  him  many  things  in  charge 
concerning  his  inftrucling  Men  in  the  knowledge  of  it  j 
and  in  conclufion,beftowed  on  him  feveral  Privileges  above 
the  reft  of  Mankind.  As  that  he  mould  be  the  per -feci ft 
of  all  Creatures  5  that  at  the  Day  of  Judgment  he  mould  be 
honoured  and  advanced  above  all  the  reft  of  Mankind  $ 
that  he  mould  be  the  Redeemer  of  all  that  believe  rh  him  5 
that  he  mould  have  the  knowledge  of  all  Languages ;  and 
laftly,  that  the  Spoils  of  all  whom  he  mould  conquer  in 
War,  mould  belong  to  him  alone.  And  then  returning, 
he  found  the  Angel  Gabriel  tarrying  for  him  in  the  place 
where  he  left  him  j  who  conducting  him  back  again 
through  all  the  Seven  Heavens  the  fame  way  that  he 
brought  him,  did  fet  him  again  upon  the  Alborack^  which, 
he  left  tied  at  Jerufalem  5  and  then  taking  the  Bridle  in 
his  Hand,  conducted  him  back  to  Mecca  in  the  fame  man- 
ner as  he  brought  him  thence,  and  a*l  this  within  the 
fpace  of  the  tenth  part  of  one  Night. 

On  his  relating  this  Extravagant  Firfion  to  the  People 
the  next  Morning  after  he  pretended  the  thing  happen'd, 
it  was  received  by  them  as  it  deferved,  with  a  general 
hoot ;  (a)  fmne  laughed  at  the  ridicubufnefs  of  the  Story, 
and  others  taking  indignation  at  it,  cryed  out  mame  up- 
on him  for  telling  them  fuch  an  abominable  Lye,  and  by 
way  of  reproach,  bid  him  afcend  up  to  Heaven  by  day- 
light there  immediately  before  them  all,  that  they  might 
fee  it  with  their  Eyes,  and  then  they  would  believe  him. 
And  even  of  his  Difciples,  a  great  many  were  fo  afhamed 
of  him  for  this  Story,  that  (V)  they  left  him  thereon ;  and 
more  would  have  followed  their  Example,  but  that  (r) 
Abu  Beker  came  in  to  put  a  ftop  to  the  defection,  by 
vouching  the  truth  of  all  that  Mahomet  had  related,  and 
profefted  his  firm  belief  to  the  whole  of  it  ;  for  which 
rcafon  he  had  ever  after  the  Title  (d)  of  Ajfadic\,  that 
is,  the  Jujly  becaufe-of  the  extraordinary  Merit  of  his 

D  3  Faith 


(a)  Cantaaizen.  Orat.  4.   Richard  i  Confucatio  Lcgis  Sjiv.cenica?, 
c.  14.  Hott.  Hift.  Orient,  lib.  2.  c.  6.  (b)  Joannes  A'hdreas. 

c.  8.     Friar  Richard,  and  Cantacuzciui<;y"<ry,  they  were  a  tboufani 
that  left  him  on  this  occajlon.  (c)  Hotr.  Hift.  Orient    lib.  2, 

c.  c.  (d)  Elmacin,  lib.  1.  c.  2.  dick  cura  fie  vocatum  e  i"; 

propter  verification^^  Mcfrcc, 


3 8  The  Life  o/Mahome t. 

Faith  in  this  particular.  And  whoever  becomes  a  Ma- 
hometan, muft  have  the  fame  Faith  alfo  ;  this  Story  be- 
ing as  firmly  believed  by  all  of  that  Religion,  as  any  thing 
in  the  Go/pel  is  by  us  Chriftians.  Only  there  has  been  this 
Qjieftion  moved  among  them,  whether  it  (e)  were  only  a 
Vifion  of  the  Night,  or  a  real  Journey.  Thofe  that  would 
falve  the  abfurdity  of  it,  would  have  it  only  be  a  Vifion^ 
and  that  mod  of  the  particulars  of  it  are  to  be  refolved  in- 
to Figure  and  Allegory ;  but  the  major  Vote  hath  car- 
ried it  for  a  real  Journey  5  and  to  this  Senfe  it  being  no\y 
pin'd  down,  there  is  no  one  among  them  that  dares  in 
the  leaft  to  doubt  thereof. 

The  Impofttire  was  never  in  greater  danger  of  being  to- 
tally blafted,  than  by  this  ridiculom  Fable,  fuch  a  ftum- 
bling-block  did  it  lay  even  before  thofe  of  his  own  Party, 
and  therefore  he  needed  to  interpofe  the  utmoft  of  his 
Art  to  fupport  the  Credit  of  it  5  for  which  purpofe  he 
not  only  got  his  Friend  Abu  Beker  to  be  a  Voucher  to  it  5 
but  alfo  brings  in  God  himfelf  in  two  places  of  his  Alco- 
ran bearing  witnefs  thereto,  that  is,  in  the  Chapter  of 
the  Children  of  Ifrael,  and  in  the  Chapter  of  the  Star  j  in 
the  laft  of  which  he  makes  God  to  fwear  by  the  Star  to 
the  truth  of  it,  that  Mihomet  related  nothing  in  this  Sto- 
ry, but  what  he  had  feen  5  that  he  was  admitted  to  ap- 
proach him  in  the  highefl  Heavens,  within  the  length  of 
two  Bow-fhoots ',  and  had  feen  the  great  Wonders  of 
the  Lord,  and  had  many  hidden  Myjieries  there  revealed  un- 
to him ;  and  that  therefore  Men  ought  not  to  difpute  any 
more  againft  him  concerning  it. 

But  how  ridiculous  foever  the  Story  may  appear,  'Ma- 
homet had  his  Defign  therein,  beyond  barely  telling  fuch 
a  miraculous  Adventure  of  himfelf  to  the  People.  Hi- 
therto he  had  only  given  them  the  Alcoran,  which  was 
his  written  Lav,  and  had  owned  himfelf  no  farther  than 
barely  the  Mejfjenger  of  God  to  deliver  it  unto  them,  tel- 
ling them  that  if  was  brought  to  him  by  the  Angel  Gabri- 
el ;  and  that  as  he  received  it,  fo  he  publi/hed  it  unto, 
them,  without  offering  at  any  Comment,  Explication, 
or  additional  Interpretation  of  his  own  concerning  it  ; 
and  therefore  when  gravelled  with  any  objection  from  his 

Ad- 


(#)  Hoctcngcri  Hift.  Orhnt.  lib.  1.  c.  6". 


The  Life  of  Mahomet.  39 

Adverfaries  againft  it  (as  he  often  was  while  at  Mecca, 
where  he  was  continually  teazed  and  perplexed  with 
fome  or  other  of  them)  his  ufual  refuge  was  in  this  Say- 
ing, That  the* 'Alcoran  was  (*)  God's  Boo^  and  that  He  on- 
ly could  explain  the  meaning  of  it  j  and  it  was  Wifdom 
in  him  at  firft  not  to  afTume  any  farther.  But  now  learn- 
ing from  his  Friend  Jbdollab,  that  the  Jews  befides  the 
written  Law  dictated  by  God  himfelf,  had  alfo  another 
Law  called  the  Oral  Laic,  and  given  with  it  (as  they  pre- 
tend) to  Mofes  himfelf  while  in  the  Mount,  and  from  him 
delivered  to  the  Elders  of  the  People,  and  from  them 
down  to  after  Ages  by  Oral  Tradition  3  and  underftanding 
alfo  that  this  Law  was  in  as  great  Authority  with  them,  as 
the  other,  and  that  it  had  its  whole  Foundation  in  the 
Sayings  and  Dilates  which  were  pretended  to  be  from 
Wlofes,  and  preferred  by  the  Memories  of  thofe  who  con- 
verfed  with  him^  he  had  a  defire  for  the  future  to  ad- 
vance his  Authority  to  the  fame  pitch,  and  make  all  his 
Sayings  and  Dictates  go  for  Oracles  among  his  Muj'Jlemans, 
as  well  as  thofe  which  were  pretended  to  be  from  Mofes, 
did  among  the  "Jews.  And  for  this  end  chiefly  was  it 
that  he  intended  this  Story  of  his  Journey  to  Heaven. 
For  could  he  -once  make  it  believed  among  his  Followers, 
that  he  had  there  fuch  a  Converfe  with  God  as  Mofes  had 
with  him  in  the  Mount,  and  was  there  fully  inftrucled  by 
him  in  the  knowledge  of  all  Divine  Truths,  as  this  Story 
pretends  he  was,  he  thought  he  Ihould  therein  have  a 
fufficient  Foundation  to  build  this  pretence  upon,  and 
might  by  a  juft  confequence  from  it,  claim  the  whole 
which  he  aimed  at  5  and  he  was  not  miftaken  herein. 
For  how  ridiculous  foever  the  thing  at  firft  appeared, 
yet  in  the  refult  he  carried  his  Point,  and  obtained  all 
that  by  the  Projecl,  which  he  propofed  to  himfelf  for  it. 
For  the  whole  of  it  at  length  going  down  with  thofe  who 
had  fwallowed  the  reft  of  his  Impofture,  from  that  time 
all  his  Sayings  became  looked  on  as  Sacred  Truths 
brought  down  from  Heaven,  and  every  word  which  at 
any  time  drop'd  from  fo  enlightned  a  Perfon  (as  this 

D  4  Story 


(*)  Alcoran,  c.  3,  &c.  Richardi  Confutatio,  c  17.     Canucuzem 
Orat.  1.  fee).  3.  &  5.  Ecchelenfis  Eutych.  vinaicac  p.  383. 


4-0  The.  Life  of .  M  a  ho  met; 

Story  fuppofeth  him  to  be)  as  well  as  every  A.&ion  whrioh 
he  did,  any  way  relating  to  his  were  all  careful- 

ly obferved   by    them.  5  which    being  after  his  death  all 
(j)  collected   together  from  the  .Mtmpirs  of  thofe  who 
converfed   with  him,  make  up  thofe  Volumes  of  Tradi- 
tions from   him,  which  they    call  the  Sonnal:,.  which  are 
with  the  ?v!al:omcta>;$  the  fame  in  refpect  of  the  Alcoran, 
that   the  Oral  Laiu  among   the  pevss  is  in  refpeel  of  the 
JlrhicK.     And  as  among  the  jcas  there  are  many  Books, 
in  which  this 'Cfofi ''Lav  is  recited,  explained  and  digefted 
under  feveral  Heads,  and  Chapters  by  many  different  Au- 
thors among  their  Rabbles,   who  have  employed,  their 
Fains  and  Studies,  in  this  matter  5  fo  alio  are  there  the 
like  number  of  Books  among  the  Mahometans  concerning 
their  Sonnah  Qp  in  which  all  the  Sayings  and  Doings  of 
Mahomet,  relating  to  his  <Re/igipifM  as  alfo  the  Conftitu- 
tions  of  the  Seniors,  (that  is,  of  the  fjrft  Caliphs  that  fuc- 
ceeded    hims    eTpeciaJly   the   four  firlt)  concerning   the 
the  fame,  are  collected,  explained,  and  digeited  under 
feveral  Heads  or   common    Places,  by  the  Compilers  of 
them,  which  Books  make  up  the  Sum  of  their  Theology, 
as  well  Speculative  as  Practical ;  and  in  them  indeed  is 
contained   the  whole   of  their  Kel}giqni  as  now  practiled 
among  them,     And  therefore  fo  much  of  the  Imj-ojlure 
which  I  now   undertake  tp  give  an  account  of,  being  in 
thefe   Traditions,  and  they  all  founded  upon  this  journty 
of  Mahomet  to  Haven,  where  he  pretended  to  have  been 
inurucled   in   them  by  God  himfelf ;  this  fufficiently  juf- 
tifieth  my  being  thus  long  in  relating  his  fabulous  Story  of 
it. 

But  how  fabulous  and  abfufd  foever  this  Story  be,  the 
'Socinians,  who  have  in  fo  many  things  copied  after  this 
Tmpajtdri  have  not  (luck  to  horrpw  this  alfo  from  him.  For 
the  many  Texts  ofScripfure  which  tell  us  of  our  Saviour's 
coming  to.iis  from  the  Heavens  above,  manifeftly  proving 

his 

»■''■-.■■"■'  .  _   ,  — .■  .        , 

(;)  rocockii  Spec.  Hift,  AraJ>.  p.  7,9??,  ft  1,99.  Joannes  Andre- 
as, c, lt  Beilonius,  lib,  ■,.  c,  4.  Hoctingeri  Bibliotbeca  Orjentalis, 
c.  1,  Frrhetenfis  F.utycl-..  vinrti6»t»  q  if.  Gemn  Notxad  Muiij- 
d'uvam  S.dum,  p,  </S.  frf  EbijgtJ  Ajlur,  Ebuol  Kauai,  Pq« 

co;k.  ib, 


The  Life  ^Mahomet;'  41' 

his  Exigence  there  in  his  Divinity,  before  the  affuming  of 
his  Humanity  hereon  Earth  (which  they  impioufly  deny), 
to  folve  the  matter,  they  have  by  juft  fuch  another  Story 
as  this  of  Mahomet,  carried  him  to  Heaven,  a  little  be- 
fore the  taking  of  his  Minirtry  upon  him,  there  to  be  in- 
itrufted  by  God  himfelf  in  the  Doctrines  which  he  was  to 
teach  j  and  refer  all  that  is  faid  in  Holy  Scripture  of  his 
corning  from  Heaven,  to  thishis  Journey  thither  of  their 
own  feigning.  Which  fhews  how  miferable  a  fliift  they 
are  reduced  to,  for  the  fupport  of  that  Impiety  which  they 
afTert.  For  take  but  this  from  them,  and  it  muft  all 
necefTarily  fall  to  the  ground, 

After  his  publifhing  this  Fiction,  and  the  revolt  of  fo 
many  of  his  Difaples,  as  happen 'd  thereon,  his  Adverfaries 
grew  in  ftrength  fo  fafl:  upon  him,  that  he  could  no  lon- 
ger protect  thofe  who  adhered  to  him,  as  he  had  hitherto 
done  5  but  fome  of  them,  to  the  number  of  about  an 
hundred  Perfons,  having  made  themfelves  more  than  ordi- 
nary obnoxious  to  the  Government,  by  fome  practices  a- 
gainft  it,  (h)were  forced  to  fly  from  Mecca,  to  Nagafi  King 
of  Ethiopia,  where  Mahomet's  Letters,  which  they  carried 
with  them,  obtained  their  protection,  though  the  Men 
of  Mecca  fent  two  of  their  principal  Citizens  after  them 
in  an  Emhajjy  to  that  King,  to  demand  them  to  be  deli- 
vered unto  them.  And  Mahomet,  with  the  reft  that  tar- 
ried behind,  found  it  very  difficult  for  them  to  fubfift 
any  longer  there.  For  after  the  departure  of  fo  many  of 
his  faithfulleft  Adherents  into  this  Exile,  this  farther  dimi- 
nution of  his  Number,  made  him  ftili  lefs  able  to  with- 
fland  thefe  Infults  which  his  Adverfaries  were  continual^ 
ly  on  all  occasions  making  upon  him.  But  what  he  loft 
at  Mecca,  he  got  at  Medina,  then  called  Yathreb  (i)  a  City 
lying  at  the  Northern  End  of  Hagiai,  two  hundred  and. 
feventy  Miles  diftant  from  Mecca,  which  being  inhabited, 
[JO  the  one  part  by  Jews,  and  the  other  part  by  Heretical 

Christians, 


(h)  Abul  Feda.  Ebnol  Arliir,  Kamus,  Poeockii  Spec.  Hid.  Arab, 
p.  172.  Ecchelenfis  Eutych.  Vindicar.  c.  2.7.  Golii  Noice  ad  Al- 
fiaganum,  p.  53.  (/)  Geographia  Nubienfa  Clim.  2.  Part.  5. 

Gola  Notce  ad  Alfraganum,,  p.  98.  (k)  Sharefiani  Difputatio 

fJjuiiHani,  c.  4.   Joannes  Andrew,  c.  i,  Poeockii  Spec.  Hiil  Arab? 


42  The  Life  of  Mahomet. 

Chrifiians,  it  feems  thefe  two  different  Parties  not  well 
agreeing  in  the  fame  City,  the  Factions  and  Feuds  that 
arofe  between  them,  drove  one  of  the  Parties  to  Maho- 
met ;  and  on  the  Thirteenth  Year  (/)  of  his  pretended 
MiJJiony  there  came  to  him  from  thence  Seventy  three  Men, 
and  two  Women,  who  embraced  his  Impofture,  and  fwore 
fealty  unto  him,  whereon  he  chofe  Twelve  out  of  them, 
whom  he  retained  a-while  with  him  at  Mecca  to  inftruft 
them  in  his  New  Reli^.on^  and  then  fent  them  back  again 
to  Yathreb,  to  be  as  his  Twelve  Apojiles,  there  to  propagate 
it  in  that  Town  ;  in  which  they  laboured  with  that  Suc- 
cefs,  that  in  a  fhort  time  they  drew  over  a  great  Party 
of  the  Inhabitants  to  embrace  the  Impojture  5  of  which 
Mahomet  receiving  an  account,  refolved  to  retire  thither,  as 
finding  Mecca  now  grown  too  hot  for  him.  For  the  chief 
Men  of  the  City,  finding  that  Mahomet's  indefatigable 
Induftry  and  Cunning  ftill  kept  up  his  Party,  do  what 
they  could  to  fupprefs  it,  refolved  without  farther  delay  to 
ftrike  at  the  Root,  and  prevent  the  farther  fpreading  of  the 
Mifchief  (m)  by  cutting  off  him  that  was  the  chief  Au- 
thor of  it.  Of  which  he  having  received  full  and  early 
Intelligence,  and  finding  no  other  way  to  avoid  the  Blow 
but  to  fly  from  it,  ordered  all  his  Party,  whom  he  could 
prevail  with,  to  accompany  him  in  his  Banifhment  («), 
lecretly  in  the  Evening  to  withdraw  out  of  the  Gty,  and 
retire  to  Yathreb.  And  when  he  had  feen  them  all  gone,  he 
and  (0)  Abu  Beker  followed  after,  leaving  only  Alt  behind, 
who  having  fet  in  order  fome  Affairs  that  detained  him, 
came  to  them  on  the  third  day  after.  As  foon  as  his 
Flight  was  publickly  known,  Parties  were  fent  out  to 
purfue  after  him,  and  he  difficultly  efcaped  them  (/>)  by 
hiding  himfelf  for  fome  time  in  a  Caxt%  till  the  heat  of  the 
purfuit  was  over. 

On 


(/)  Elmacin,  lib.  1.  c.  1.  (ni)  Alcoran,  c  8.  Joannes  An- 

dreas, c.  1.     Bidawi  Comment,  ad  Aicorani,  c.  8.  Abunazar.  Hot- 
tingeri  Hiftoria  O.ientalis,  lib.  1.  c.  5.  (»)  Elmacin.  ib.  Abul 

Pharaghius,  Abul  Feda,  &c.  (0)  Elmacin.  ib.  Clenardi  Epift. 

lib.  1.  p.  ^i.  (p)  Alcoran,   c.  %     Bidawi  in  Comment.  a4 

illud  Caput,  &  ad  cap,  i<j.    Hottin^eri  Hift.  Orient,  lib.  z.  c.  $. 


The  Life  of  Mahomet,  4$ 

On  the  (7)  izth  Day  of  the  Month,  which  the  Arabs 
call  the  former  Rabia,  that  is  on  the  24th  of  our  September, 
he  came  to  Yathreb,  and  was  there  received  with  great  Ac- 
clamations by  the  Party  which  called  him  thither.  But 
whether  this  Party  were  of  the  Jews,  or  tkeChriftians,  1  find 
not  faid  in  any  Author  $  only  if  we  may  conjecture  from 
the  great  kindnefs  which  at  this  time  he  exprefled  towards 
the  Chrtftians,  and  the  implacable  hatred  which  he  ever 
after  bore  the  Jews,  it  will  from  hence  appear,  that  the 
former  were  the  Friends  that  invited  him  thither,  and 
the  latter  the  oppofite  Party  that  were  Enemies  unto  him. 
And  what  he  faith  of  each  of  them  in  the  fifth  Chapter 
of  his  Alcoran,  which  was  one  of  the  firfl:  which  he  pub- 
liJlied  after  his  coming  to  Yathreb,  may  feem  fully  to 
clear  the  Matter.  For  his  Words  there  are,  Thoujhalt 
find  the  Jews  to  be  very  great  Enemies  to  the  true  Believers  5 
and  the  Chriftians  to  have  great  Inclination  and  Amity  to- 
wards them,  for  they  have  Priejls  and  Religions,  that  are  humble% 
who  have  Eyes  full  of  Tears  when  they  hear  mention  of  the  Doc- 
trine which  God  hath  infpired  into  thee,  becaufe  of  their  know- 
ledge of  the  Truth,  and  fay,  Lord  we  believe  in  thy  Law,  write 
w  in  the  number  of  them  who  profefs  thy  Unity.  Who  Jhall 
binder  f*s  from  believing  in  God,  and  the  Truth  wherein  we  have 
been  inftruBed  ?  We  defire  with  Paljion,  0  Lord,  to  be  in  tl)e 
number  of  the  Juft.  By  this  we  may  fee  what  a  deplorable 
Decay  the  many  Divifions  and  Diflra&ions  which  then 
reigned  in  the  Eajlern  Church,  had  there  brought  the 
Chriftian  Religion  into,  when  its  Profeflbrs  could  fo  eafily 
defert  it,  for  that  grofs  bnpojiure  which  an  Illiterate  Barba- 
rian propofed  unto  them.  And  indeed  it  is  no  ftrange 
thing  for  Men,  when  once  they  have  deferted  the  Ortho- 
dox Profeflion  of  the  Chriftian  Faith,  to  flee  from  one 
Error  to  another,  till  at  length,  by  feveral  Changes  in  R*« 
ligion,  they  change  the  whole  of  it  away,  and  give  them- 
felves  up  to  total  Impiety.  For  we  fee  it  daily  pra&ifed 
among  us. 

On 


(  <f  )  Elmacin,  lib.  1.  c   1.  Golii  Notae  ad  Alfraganum,  p.  if. 
Ahmed  Ebn  Yufcph.  Pocock.  Spec.  Hift.  Arab.  p.  174. 


:'44  The  Life  of  Mahomet. 

On  Mahomet's  firft  coming  to  (  r  )  Yathreb,  he  lodged 
in  the  HoufeofCW/W  Abu  >&,  one  of  the  chief  Men  of 
the  Party  that  called  him  thither,  till  he  had  built  him- 
felf  an  Houle  of  his  own,  which  he  immediately  fet  about, 
and  adjoining  thereto  alfo  erecled  a  Mofque  at  the  fame  time 
for  the  exercife  of  bis  new-invented  Religion  -  and  it  is  re- 
corded as  an  Inltance  of  his  Injuftice,  that  he  (  s  )  vio- 
lently difpoflfefled  certain  poor  Orphans,  the  Children  of 
an  Inferior  Artificer  a  little  before  deceafed,  of  the 
Ground  on  which  it  flood,  and  lb  founded  this  flrfl  Fa- 
brick  for  his  Worfhip,  with  the  like  wickednefs  as  he 
did  his  Religion.  And  having  thus  fettled  himfelf  in  this 
Town,  he  continued  there  ever  after,  to  the  time  of  his 
Death.  For  which  reafon  it  thenceforth  lofing  the 
Name  of  Yathreb,  became  called  (  t  )  Medinato'l  nabiy  i.  e. 
The  City  of  the  Prophet,  and  limply  Medina,  by  which 
Name  it  hath  been  ever  fince  called,  even  unto  this 
Day. 

From  this  flight  of 'Mahomet ,  the  (»)  Hcgera,  which  is 
the  JEra  of  the  Mahometans,  begins  its  Computation. 
It  was  fir  ft  appointed  by  Omar  the  Third  Emperor  of  the 
Saracens,  on  this  (iy)  occasion.  There  happened  a  Con- 
teft  before  him  about  a  Debt  of  Money  :  The  Creditor 
had  from  his  Debtor  a  Bill,  wherein  he  acknowledged 
the  Debt,  and  obliged  himfelf  to  pay  it  on  fuch  a  Day  of 
fuch  a  Month.  The  Day  and  the  Month  being  pafs'd,  the 
Creditor  fues  his  Debtor  before  Omar  for  the  Monev.  The 
Debtor  acknowledged  the  Debt,  but  denied  the  Day  of 
Payment  to  be  yet  come,  alledging  the  Month  in  the 
'Bill  mentioned,  to  be  that  Month  in  the  Year  next  en- 
duing 3  but  the  Creditor  contended  that  it  was  that  Month 
in  the  Year  Lift  paft  ;  and  for  want  of  a  Date  to  the  Bill, 
it  being  impoflibie  to  decide  this   Controverfy,    Omar 

called 


(  r  )  Elmacin,  lib.  r.  c.  i.  Abu]  Feda,  &c.  (  s  )  PTpuca- 

tio'Chriftiani,  c.  4.  (  t  )  Geograph'a  Nubienh's  Clim.  2, 

part.  5.  Appen.  ad  eandem  cap.  S.  Golu  Noras  ad  Alfiaganum,  p.  98. 
Abu)  Feda,  Alkamtis,   &c.  (  u  )  Alfraganus  cap.  1.  Golii 

Noras  ad  cundem,  d.  53.  Elmacin,  lib.  c.  1.  &  c.  5.  Eutychius.  Abul 
Pbaraghiusj  Abul  Feda,  &c.  Pocockii  Spec.  Hi/}.  Arab.  p.  17;, 
175.  (  a>)  Ecchelenfis  Hilt.  Arab.  Part,  j,  o  jo* 


The  Life  0/ Mahomet.  45 

called  his  Council  together,  to  conflder  of  a  Method  how 
to  prevent  this  Difficulty  for  the  future  j  where  it  was 
decreed,  That  all  Bills  and  other  Instruments  mould  ever 
after  have  inferted  into  them  the  Date  both  of  the  Day 
of  the  Month,  and  alio  of  the  Year,  in  which  they  were 
iigned.  And  as  to  the  Year,  he  having  confulted  with 
Harmut-an,  a  Learned  Per/tan  then  with  him,  by  his  Ad- 
vice, ordained  all  Computations  to  be  made  for  the  future 
from  the  Flight  of  Mahomet  from  Mecca,  to  Medina.  And. 
for  this  realbn  this  JEra  was  called,  the  Hegira,  which  in 
the  Arabic!^  Language  fignifleth  a  Flight.  It  takes  its  begin- 
ning from  the  iixteenrh  Day  of  July,  in  the  Year  of  our 
Lord  Six  hundred  twenty  and  two.  •  And  ever  fince  this 
Decree  of  Omar  (which  happen'd  in  the  eighteenth  Year 
of  it)  it  hath  constantly  been  ufed  among  the  Mahometans^ 
in  the  fame  manner  as  the  Computation  from  the  Incar- 
nation of  our  Lord  Chriji  is  with  us  Chriflians.  The  Day 
that  Mahomet  left  Mecca,  was  on  (x)  the  firft  of  the 
Former  Rabia,  and  he  came  to  Medina  on  the  (y)  twelfth 
of  the  fame  Month.  But  the  Hegira  begins  two  Months 
before,  from  the  firf!  of  Moharr.am.  For  that  being  the 
firft  Month  of  the  Arabian  Year,  Omar-  would  make  no  Al- 
teration'as  to  that,  but  anticipated  the  Computation  fifty- 
nine  Days,  that  he  might  begin  his  JEra  from  the  be- 
ginning of  that  Yrear  in  which  this  Flight  of  the  Impojio? 
happened,  which  gave  Name  thereto.  Till  the  appoin- 
ting of  this  JEra,  it  was  ufual  with  the  Arabians  to  com- 
pute from  the  lail  great  War  they  were  engag'd  in.  And 
at  Mecca  the  JEra  of  the  Ehfhant%  and  the  JEra  of  the 
Impious  War,  being  thofe  which  they  computed  by  all  the 
Time  of  Mahomet,  I  mall  give  an  Account  of  them. 

The  JEra  of  the  Elephant  had  its  beginning  from  (z.) 
a  War  which  the  Inhabitants  of  Mecca  had  with  the  Ethi- 
opians. It  happen'd  in  that  very  Year  in  which  Mahomet 
was  born,  on  this  Occafion.  About  fifty  Years  before  the 
Time  of  Mahomet,  -there  reigned  over  the    Homerites,  an 

ancient 


(  x  )  Golii  Notae  ad  Alfraganum,  p.  $£[  &  ^.  (  y  )  El- 

macm,  lib.  i.  c.  r.  \z)  Al  Kcvdai,  Golii  Motse  ad  Alfra- 

gsnumjp.  $4.  Pocockii  Spec.  Hill.  Arab.  p.  r  37,  &  i"4- 


q6  The  Life  o/Mahomet. 

ancient  Nation  of  the  Arabs,  lying  to  the  South  of  Meccai 
a  cercain  King  called  (a)  Du  Naivas,  who  having  embra- 
ced the  Jewijh  Religion,  perfecuted  the  Cbri/iian,  which  had 
been  planted  there  for  atleait  three  hundred  \  ears  before, 
and  id  the  utmoft  he  was  able  to  extirpate  it  out  of  his 
Dominions.  For  which  purpofe  he  made  him  a  deep 
Ditch  or  Furnace  in  the  Earth,  and  after  having  heated  it 
with  Fire,  caufed  all  thofe  of  the  Chrijiian  Religion  to  be 
thrown  thereinto,  who  would  not  renounce  their  Faith, 
and  turn  to  Judaifm.  During  which  Perfecution  the 
(&)  Arabian  Writers  tell  a  very  memorable  Story  of  a  Cbrif- 
tian  Woman,  who  being  brought  to  the  Furnace  with  a 
Son  of  hers  very  young,  whom  fhe  carried  in  her 
Arms,  was  at  the  fight  of  the  Fire  fo  affrighted,  /he 
drew  back,  as  if  fhe  would  rather  chufe  to  comply  with 
the  Perfecutors,  and  renounce  her  Faith,  than  thus  peri/h 
for  it  ;  at  which  the  Child  cried  out,  Fear  not,  Mother, 
to  dye  for  your  Religion,  for  then  after  this  Fire  you  f jail  never 
feel  any  other.  Whereon  the  Mother  being  again  en- 
couraged, went  on  and  compleated  her  Marty)  dom.  This 
Perfecution  drove  feveral  of  the  Homeritc  Chrijiians  to  fly 
into  Ethiopia  for  fafety  5  where  making  their  Complaints 
to  the  King,  who  was  a  Chrijiian,  of  the  cruel  Perfecu- 
tion of  Du  Naivas  againft  them,  prevailed  with  him  to 
fend  Aryat  his  Uncle,  with  an  Army  of  Seventy 
Thoufand  Men  for  their  Relief:  (r)  who  having  over- 
thrown Du  Naivas  in  Battle,  purfued  him  fo  hard  that  he 
forced  him  to  the  Sea,  where  he  peri/hed.  Whereon 
the  Kingdom  of  the  Homerites  fell  into  the  Hands  of  the 
Ethiopians,  and  Aryat  governed  it  twenty  Years.  After 
him  fucceeded  Abraham  Al  Afhram,  who  having  built  a 
famous  (d)  Church  at  Sanaa,  the  chief  City  of  the  Home- 
rites,  abundance  of  Arabians  reforted  thither  to  the  Chrif- 

tian 


(4)  Abul  Feda,  Al  Mafudi,  Ecchelenfis  Hift.  Arab,  part  r.  c.  10. 
Pocock.  Spec.  Hift.  Arab.  p.  6 a.  (b)  Al  Mafudi  Ecche- 

lenfis  ib.      /  (c)  Al  Jannabi,  Ahmed  Ebn  Yufef,  Ecchelenfis 

Hift.  Arab.  part.  2.  c.  1.  Pocockii  Spec.  Hift.  Arab.  p.  <Jj.  (<f> 

Abul  Feda,  Al  Jannabi,  Ahmed  Ebn  Yufef,  Zamachfhari,  Bidawi, 
&  Jalalani  in  Commentariis  ad  cap.  10?.  Alcoiani.  Pococ.  SpecHiiU 
Arab.  p.  £4.  Golii  Notx  ad  Alrraganum,  p.  54. 


The  Life  o/Mahome  t.  47 

tian  War/lip,  fo  that  the  Temple  of  Mecca  began  to  be  neg- 
lected, and  the  Heathen  JVorftip  there,  hitherto  performed 
with  fo  great  Concourfe  from  all  Parts  of  Arabia,  to  grow 
into  decay  :  At  which  the  Men  of  Mecca  were  exceeding- 
ly dillurbed.  For  they  had  the  chief  of  their  fupport 
from  the  great  refort  of  Pilgrims  who  came  thither  every 
^Year  from  all  Parts  of  Arabia  to  worfhip  their  Heathen  Dei-, 
ties,  and  perform  their  annual  folemn  Ceremonies  unto 
them.  And  therefore  to  exprefs  their  Indignation  againft 
this  Church,  which  fo  much  threatned  their  main  Intereft 
with  total  Ruin,  fome  of  them  went  to  Sanaa,  and  get- 
ting privately  into  the  Church,  did  in  a  mofl  contumelious 
manner  defile  it  all  over  with  their  Excrements.  At 
which  Abraham  was  fo  incenfed,  that  to  revenge  the  Af- 
front, he  fwore  the  Deftruftion  of  the  Temple  of  Mecca  :" 
And  accordingly  to  effecl  it,  marched  thither  with  a 
great  Army,  and  befieged  the  City.  But  not  being 
able  to  compafs  his  End,  (1  fuppofe  for  want  of  Provi- 
£ons  for  his  numerous  Forces  in  fo  defart  and  barren  a 
Country)  he  was  forced  to  march  back  again  with  Lois 
and  Difgrace ;  and  becaufe  he  had  feveral  Elephants  in  his 
Army,  for  that  reafon  this  was  called,  The  War  of  the 
Elephant  ;  and  the  JEra  by  which  they  reckoned  from  it, 
The  JEra  of  the  Elephant.  And  to  this  War  is  it  that  the 
xo^th  Chapter  of  the  Alcoran,  called  the  Chapter  of  the  Ele- 
phant, doth  relate  ;  where  Mahomet  tells  us,  How  the  Lord 
treated  them  that  came  mounted  upon  Elephants  to  ruin  the 
Temple  of  Mecca,  and  that  he  defeated  their  treacherous  Defign, 
and  fent  agaitift  them  great  Armies  of  Birds,  which  threw  down 
Stones  upon  their  Heads,  and  made  them  like  Corn  in  the  Field, 
which  is  dejiroyedand  trodden  down  by  the  Beajis,  Where  (f) 
the  Commentators  of  the  Alcoran  tell  us,  That  to  preferve 
the  Temple  of  Mecca  from  the  intended  Deftru£tion,  God 
fent  againft  the  Ethiopians  great  Armies  of  Birds,  each  of 
which  carried  three  Stones,  the  one  in  the  Mouth,  and 
the  other  two  in  the  two  Feet,  which  they  threw  down 
upon  their  Heads  ;  and  that  thofe  Stones,  although  not 
much  bigger  than  Peafe,  were  yet  of  that  weight,  that 

falling 


(*)  Zanuchfliarij  Bidawi,  Ja'alaui,  &c. 


48  The  Life  of  M  a  h  o  m  e  t. 

filling  upon  the  Helmet,  they  pierced  that  and  the  .Man 
thorough  5  and  that  on  each  of  them  was  written  the  Name 
of  him  that  was  to  be  flain  by  it  ;  and  that  the  Army  of 
the  Ethiopians  being  thus  destroyed,  the  Temple  of  Mecca 
was  faved.  For  Mahomet  having  refolved  to  .continue  that 
Temple  in  its  former  Reputation,  and  make  it  the  chief 
place  of  his  new  indented  Worflr.p,  as  it  had  been  before  of  the 
Heathen,  coined  this  Miracle  among  many  others,,  on  pur- 
pofeto  gain  it  the  greater  Veneration  in  the  Minds  of  his 
deluded  Followers,  although  there  might  be  feveral  then 
alive,  who  were  able  to  give  him  the  Lye  thereto,',  it  be- 
ing but  fifty  four  Years  before  the  beginning  of  the  He- 
gira,  that  this  War  happened.  For  it  wis  the  very  Year 
(/)  in  which  Mahomet  was  born.  But  perchance :  this 
Chapter  came  not  forth  in  publick,  till  Oihnans  Edition 
of  the  Akoran,  which  was  many  Years  after,  when  all 
might  be  dead,  that  could  remember  any  thing  of  this 
War,  and  the  Fable  thereby  out  of  danger  of  being  con- 
tradicted by  any  of  thofe  who  knew  the  contrary. 

The  JEra  of  the  lmfiomWar  began  from  the  twentieth 
Year  of  the  JEra  of  the  Elephant,  and  had  its  Name  from 
a  terrible  War,  which  was  then  waged  between  (:J  the 
Korajhites  and  Kifailanhes,  in  which  Mahomet  flrlr  (fc)  en-- 
tred  the  School  of  War  under  his  Uncle  Aim  Talch,  being 
then  twenty  Years  old.  It  was  called  the  bnpiom  War,  be- 
caufe  it  proceeded' to  that  heat  and  fury,  that  they  carried' 
it  on  even  in  thofe  Months,  when  it  was  reckon'd  impious 
among  them  to  wage  War.  For  it  was  (z)  an  ancient 
Conftitution  through  all  Arabia,  to  hold  four  Months  of 
the  Year  facred,  in  which  all  War  was  to  ceafe  :  And 
thefe  were  the  Months  of  Moharram,,  Rajeb,  Dull^aada,  and 
Dulha%a  5  The  Firit,  the 'Seventh,  the  Eleventh,  and  the 
Twelfth  of  the  Year,  in  which  it  was  obferved  with  the 
greateft  Religion  among  all  their  Trihs,  toufe  no  Act  of 

Eof.i'hy 


(  f  )  Golii  Norse  ad  Alfraganum,  p.  54.  Pocockii  Spec.  HiA.  Arab. 
p.  64.  (g)  Pocockii  Spec.  Hid.  Arab.  p.  174.  Golii  Noras  ad 

Alliaganum,  p.  54.  (  b  )   Ai  Kodai,  Al  Kamus,  Sec.  Pocockii- 

Spe.  Hilt.  Arab.  p.  174  in  Margin.  (  i  )  Al  Jauhari.  Al  Shareftani. 
Al  Kamus,  Cazwini,  Go-ir.s  in  Moris  ad  Alfraganum, p.  4,  5,  Sv  9* 
l'vcockii  Spec.  Hi  ft.  Arab,  p.  i  -4,  &  175. 


The  Life  of  Mahomet.'  ^9 

t&ftility  againft  each  other  5  but  with  how  great  Fury  fo+ 
ever  one  Tribe  might  be  engaged  againit  another  (is  was 
ufual  among  them)  as  foon  as  any  of  thofe  Sacred  Months 
began,  they  all  immediately  defifled,  and  taking  off  the 
heads  from  their  Spears,  and  laying  ahde  all  other 
Weapons  of  War,  had  intercourfe,  and  intermingled 
together,  as  if  there  had  been  perfecl  Peace  and  Friend- 
ship between  them,  without  any  fear  of  each  other  5  fa 
that  if  a  Man  fhould  mee*  on  thofe  Months  him  that 
hadflain  his  Father,  or  his  Brother  he  durir.  not  meddle 
with  him,  how  violent  foever  his  Hatred  or  Revenge 
might  prompt  him  to  it(  And  this  was  constantly  obfer- 
ved  among  all  the  ancient  Jrabsi  till  broken  in  this  War^ 
which  from  hence  was  called  the  Imfiom  War.  And  in 
this  hnpiom  War  (  k\.)  Mahomet  having  firft  taken  Arms^ 
gave  a  Prefage  thereby  to  what  impious  purpofe  he 
would  ufe  them  all  his  Life  after. 

But  the  Hegira  being  thatj  which  all  of  the  Mahometan 
Religion  have,  ever  fince  the  Conftitution  of  Omar,  com^ 
puted  by  5  the  Subject  Matter  of  the  Hiftory  which  I  now 
write,  obligeth  me  henceforth  to  make  ufe  of  thisJEra 
through  the  remaining  part  of  it.  But  becaufe  it  com- 
puteth  by  Lunary  Years  only,  and  not  by  Solary,  it's  re-, 
quiflte  that  I  here  inform  the  Reader  of  the  nature  of 
thofe  Years,  and  the  manner  how  the  Ht%ira  com^utethby 
them.  Anciently  the  Arabs,  although  ( / )  they  always 
ufed  Lunary  Years,  yet  by  intercalating  Seven  Months  in 
Nineteen  Years,  in  the  manner  as  do  the  Jews,  reduced 
them  to  Solary- Years  3  and  confequently  had  their  Months 
always  fixed  to  the  fame  Seafon  of  the  Year.  But  this 
growing  out  of  ufe  about  the  Time  of  Mahomet,  their 
Year  hath  ever  fince  been  ftri&ly  Lunary,  confifling  only 
of  Three  hundred  fifty  four  Days,  eight  Hours,  and  For- 
ty eight  Minutes,  (  m  )  which  odd  Hours  and  Minutes 
in  thirty  Years  making  Eleven  Days  exactly,  they  do  in- 
tercalate a  Day  on  the  id,  jthi  -jtb,  \othi  i^th,  ifthj  iSthj 

E    '  %ifti 


(  k )  Al   Kodai,   Al  Kamus,  Pocockii  Specim.  Hift.  Arab.  p. 
174.  (  /  )  Al  Jauhari,  Ebnol  Athir,  Pocockii  Specim.  Hift, 

Arab,  p.  177.  (  m  )  Golii  rtotos   ad  AlfraganurU,  pV  n< 

Sealiger  de  Emen«fati6n*  tempdrunij  lib,-  »,  cap.  de  Anno  Hegira;, 


50  The  Life  o|Mahomet. 

ai/?,  24th,  26th,  and  19th,  Years  of  this  Period.  So  that 
their  Year,  in  thofe  Years  of  this  Period,  coniifts  of 
Three  hundred  fifty  five  Days,  by  reafon  of  the  interca- 
lated Day,  which  they  then  add  to  the  laft  Month  of  the 
Year.  And  this  Year  all  that  profefs  the  Mahometan  Reli- 
gion have  ever  made  ufe  of  5  and  there  is  a  PafTage  in  the 
Alcoran  (  n  )  whereby  they  are  confined  to  it.  For  the 
Impojior  there  calls  it  an  bn^iety  to  prolong  the  Year,  that  is, 
by  adding  an  Intercalary  Month  thereto.  So  that  according 
to  this  Account,  the  Mahometan  Year  falling  eleven  Days 
fhort  of  the  Solary  ;  it  hence  comes  to  pafs,  that  the  be- 
ginning of  the  lear  of  the  Hegira  is  unfix'dand  ambula- 
tory (the  next  Year  always  beginning  eleven  Days  fooner 
than  the  former)  and  therefore  fometimes  it  happens  in 
Summer,  fometimes  in  Spring,  fometimes  in  Winter,  and 
fometimes  in  Autumn;  and  in  thirty  and  three  Years  com- 
pafs  goes  thorough  all  the  different  Seafonsof  theYear,  and 
comes  about  again  to  the  fame  time  of  the  Solary  Year,  al- 
though not  exactly  to  the  fame  Day.  Which  being  like 
to  create  fome  Confufion  to  us  who  are  ufed  to  the  Solary 
Year  •  to  prevent  this,  after  the  Year  of  the  Hegira,  in  the 
Margin,  I  add  the  Day  of  the  Month  in  the  Year  of  our 
Lord  in  which  it  begins.  The  Months  of  the  Arab  Year 
are  as  follow;  1.  Moharram.  2.  Saphar.  3.  The  former 
Rabin.  4.  The  later  Rabia.  5.  Tta  former  Jornada.  C.  The 
later  Jornada.  7.  Rajeb.  8.  Shaban.  p.  Ramadan.  10. 
Shawall.  11.  Vidkaada.  12.  Didhagha.  The  firft  hath 
thirty  Days,  and  the  fecond  twenty  nine,  and  fo  alter- 
natively to  the  end  of  the  Year  ;  only  in  the  Intercalary 
Years,  Dulkagha  hath  thirty  Days,  becaufe  of  the  Day 
added,  but  on  all  other  Years  only  twenty  nine. 

But  belides  this  JEra,  the  Mahometans  in  Perjia  have  an- 
other, which  they  reckon  by  in  all  Civil  Matters,  called 
the  JEra  of  Yazdejerd.  It  computes  by  Solary  Years  of 
Three  hundred  fixty  five  Days  without  any  Inter calationy 
and  is  in  ufe  among  the  Ajironomers  all  over  the  Eaft.  It 
hath  its  beginning  ten  Years  after  the  Hegira,  not  from  the 
Death  of  Yazdcjcrd  (as  all  Chronologers  hitherto,  follow- 
ing 


(  n  )  Akoran3  c.  9, 


The  Life  flf  Mahomet.  51 

ing   the  Miftake   of  Scaliger,  have  erroneouily  afTerted) 
but  from  his  fir  ft  Advancement  to  the   Crown  of  Perjia* 
The  Hiftory  of  this  Matter  is  thus.     *  After  the  Death 
of  Chofroes,  the  Second  of  that  Name  ( which  happen'd 
An.'Dom.  628.)  in  four  Years  time  eight  feveral  Perfons 
having  fuccefiively  poffevled  themfelves  of  the  Throne  of 
Perfia,   and  mod  of  them  by  violent  means,  this  created 
fuch  Diffractions  and  Confufions  through  all  that  King- 
dom, by  reafon  of  the  great  Divisions,  and    feveral  dif- 
ferent Interests,  which  fo  many  Revolutions  in  fo  fliort 
a  time  had  occafion'd  among  them,  that  at  length  all  Par- 
ties growing  weary   of  fo    deflruelive  a  State  of  their 
Affairs,  came  to  an  Agreement  of  fettling  again  under  a 
Prince  of  the  Royal  Family,  and  to  this  purpofe  made 
choice  of  Ya^tUjerd,  a   Grandfon  of  Chofroes,   who  was  a 
young    Man  of  fifteen   Years  old,  and  ferit  into  Arabia. 
(where    he  was  fled  for  his  Safety)  to  Abu  Belter,  then 
newly  chofen  Succeflbr  to  Mahomet,   to  demand  him  for 
their  King  •  and  having  accordingly  obtain'd    him,  did 
on  the  16th  day  of  June,  Anno  l)om.  6^2.  in  the  Eleventh 
Year  of  the  Hegira,  place  him  on  the  Throne  of  his  An- 
ceflors  5  which  being  fo  fignal  a  Reiteration  of  that  King- 
dom to  its  former  Peace  and  Settlement,  after  fo  great  a 
diffurbance  of  it,    they  made  this   the  beginning  of  a 
new  JEra  f  among   them,   which  from  the    Name  of 
the   King,      they   called    the  JEra   of  Yatdejerd.      And 
therefore  it  doth  not  begin  from  the  Death  of  that  Prince  5 
for  he  lived  nineteen  Years  after,  and  fought  many  Bat- 
tels againfi  the  Saracens,  during  the  Reign  of  Omar  and 
Othman,  SuccefTors  of  Abu,  Beker,  in  defence  of  his  Country, 
till  at  length  he  was  flain  by  the  Treachery  of  one  of  his 
own  Captains,  in  the  thirty  firft  Year  of  the  Hegira,  Anno 
Vow.   651.  nineteen  Years  after  this  JEra,  denominated 
from  him,  firfr.  commenced,  which  all  agree  was  in   the 
Eleventh  Year  of  the  Hegira. 

E    2  He*. 


*  Ahul   Pharaghius,  p.  112.  &  p.  1 16.  Eutychius^  part  1.  p.  25^. 
&  p.  i?6.  Eimicin,  lib.  1.  c.  1.  &  c.  4.  f   U:ug.  Beg.  de 

Cog  iitione  Epoch,  c  5.  Where  fpe.ihn?  of  the  Perfun  Epocha,  he 
hath  theft  Words ,  Priticipnjtp  hujus  Epochs  tuit  dies  Martis  initio 
aani  c^uo  piinmm  regnavit  Yazdcjudts  h  ids  StanriaK 


5  2  The  Life  of  Mahomet. 

Heg.  i.  July  16.  A.  D.  6zz.']  The  firft  thing  that  * 
Mahomet  did  after  his  having  fettled  himfelf  at  Medina, 
was  to  Marry  his  Daughter  Fatima  to  his  Coufin  All.  She 
was  the  only  Child  then  living,  of  fix  which  were  born 
to  him  of  CaMgha,  his  firft  Wife  $  and  indeed  the  only 
one  which  he  had,  notwithstanding  the  multitude  of  his 
Wives,  (  p  )  that  furvived  him,  whom  he  exceedingly 
loved,  and  wasufed  to  give  great  Commendations  of  her, 
reckoning  her  among  the  perfedeft.  of  Women.  For  he 
was  (  q  )  ufed  to  fay,  That  among  Men  there  were  many 
perfect,  but  of  Women  he  would  allow  only  four  to  be 
iuch,  and  thefe  were  Afiah  the  Wife  of  Pharoah  ;  Mary 
the  Mother  of  Ckrift  $  CaMgha  his  Wife,  and  Fatima  his 
Daughter.  From  her  all  that  pretend  to  be  of  the  Race 
of  Mahomet  derive  their  defcent. 

And  now  the  Impofior  having  obtain'd  the  End  he  had 
been  long  driving  at,  that  is,  a  Town  at  his  Command  where 
to  arm  his  Party,  and  head  them  with  fecurity  3  for  the  fur- 
ther psofecution  of  his  Defign,  he  here  enters  on  a  new 
Scene.  Hitherto  he  had  been  preaching  up  his  Impoftttre 
for  thirteen  Years  together  5  for  the  remaining  ten  Years 
of  his  Life  he  takes  the  Sword  and  fights  for  it.  He 
had  long  been  teazed  and  perplexed  at  Mecca  with  Que£ 
tions,  and  Objections,  and  Difputes  about  what  he  Preach- 
ed, whereby  being  often  gravel'd  and  non-plus'd,  to  the 
Laughter  of  his  Auditors,  and  his  own 'Shame  and  Con- 
fuilon,  out  of  hatred  to  this  way  (  r  )  he  henceforth  for- 
bids all  manner  of  difputing  about  his  Religion  •  and 
that  he  might  be  fure  to  have  no  more  of  it,  makes  it 
for  the  future  to  be  no  lefs  than  Death  for  any  one  in  the 
lead  to  contradict  or  oppofeany  of  the  Doctrines  which 
he  had  taught.  The  way  that  his  Religion  was  to  be  pro- 
pagated, he  now  tells  hisDifciples,  was  not  by  Diipu- 
ting,   but  ( s )   by   Fighting  j    and  therefore  commands 

them 


'  *  Elmacin,  lib.  1.  0  1.  Abul  Feda,  &c.  (/>  )Abul  Pha- 

ragbius,  p.  103.  (  q  )   Abul  Feda,  Pocockii  Specim.  Hift. 

Arab,  pi  1  is  3.  (  r  )  Alcoran,  c.  4.  Cantatuzcn.  Oar.  1. 

Seer.  12.  Joannes  Andreas,  c.  12.  (  s)  Alcoran,  c.  2,  j, 

4,  9,  iv-'-  Joamcs  Andrccs,  c.  12.  Difputatio  C  uifiimi,  c.    8.  Can- 
tacuzcni  Oat.  1  Apolor.  4.  Rkhardi  Confutatio,  c.  10. 


The  Life  of  Makomit.  5:3 

*Jiem  all  to  arm  themfrlves,  and  flay  with  the  Sword  .ill 
thofe  that  would  not  embrace  it,  unlefs  they  fubmitted 
to  pay  211  Annual  Tribute  for  the  redemption  of  their  Lives. 
And  according  to  this  his  Injunction,  even  unto  this  Day, 
all  who  live  under  any  Mahometan  Government,  and  are  not 
of  their  Religion,  (  t  )  pay  an  Annual  Tax  for  a  conftant 
Mulct  of  their  Infidelity  (which  in  Turkey  («)  is  called  the 
Carradge)  and  are  fur e  to  be  punifhed  with  (w)  Death,  if 
in  the  leail  the y  contradictor oppofe  any  Doctrine  that  is 
received  among  them  to  have  been  taught  by  Mahomet. 
And  certainly  there  could  not  be  a  wifer  way  deviled  tor 
upholding  or  fo  abfurd  an  Impojiure,  than  by  thus  filcncing, 
under  fo  levere  a  Penalty,  all  manner  of  Oppofition  and 
Difputes  again  ft  it. 

After  the  hnfoj] or  had  fufficiently  infufed  this  Doctrine 
into  his  Difdples,  he  next  proceeds  to  put  it  in  practice  5 
and  having  erected  his  Standard,  calls  all  them  to  come 
armed  thereto-  where  having  enrolled  them  all  for  the 
War,  (  x  )  he  gives  his  Standard  to  his  Uncle  Hamxa,  con- 
{lituting  him  thereby  his  Standard-bearer  j  and  out  of  the 
fpecial  Confidence  he  had  in  him,  fent  him  out  on  the 
firft  Expedition  which  was  undertaken  in  hisCaufe.  For 
underftanding  that  ( y  )  the  Caravan  of  Micca  was  now  on 
the  Road  in  their  return  from  Syria,  he  ordered  out  Uamx.a 
with  a  Party  of  Thirty  Korfe  to  way-lay  and  plunder 
them  5  and  he  having  accordingly  pofted  himfelf  in  a 
Wood  in  the  Country  of  Yamama,  by  which  they  were 
to  pafs,  they  tarried  their  coming  5  but  on  their  approach, 
finding  them  guarded  with  Three  hundred  Men,  fent 
from  Mecca  to  convey  them  fafe  home,  he  durft  not  fet 
upon  them,  but  fled  and  returned  to  "Medina,  without 
effecting  any  thing.  And  feveral  other  Expedition^ 
which  were  this  Year  undertaken  of  the  fame  nature, 
lud  no  better  fuccefs. 

Heg.  z.  July  5.  A.  D.  623.]     The  next  Year  a  very  rich 

Caravan  going  trom  Mecca  towards  Syria,  and  carrying  a 

E   3  great 


(  t  )  Thevenor,  part  I.  lib.  i.e.  <?<;.  (  «  )  There  jot, 

part  1.  lib.  i.  c.  z '■>'.  (>>«0  Cmtacuzen.  Cat.  i.  Se<ft.  «,. 

Theveuot,  part  1.  lib.  i.  c.  18.  (  x  )  Elniacin.  iij.  1. 

c»  1.  ^ ;,  )  Elnucin,  ib.  Difputat.  Ch/iuiani,  c.  4. 


54  The  Life  o/Mahomet. 

great  quantity  both  of  Goods  and  Money,  which  belong- 
ed to  the  Merchants  of  Mecca,  that  traded  into  that 
Country,  he  went  out  with  Three  hundred  and  nineteen 
Men  to  intercept  it.  But  (a)  coming  up  with  them  at  a 
Place  called  Beder,  he  found  them  guarded  by  a  Convoy 
of  a  Thoufand  Men,  under  the  Command  of  Abu  Sophian, 
whereon  a  fierce  Battle  cnfued  between  them  ;  but  Ma- 
homet gaining  the  Victory,  Aim  Sophian  made  as  good  a 
Retreat  as  he  could  back  again  to  Mecca,  faying  moll  of 
the  Caravan  with  him,  at  which  Mahomet's  Men  much  (b~) 
repined.  However  great  Spoils  were  gained  by  them  in 
this  Battle,  which  had  like  to  have  made  a  Quarrel  among 
them  about  the  Divifion.  For  the  Army  confifting  of 
two  Parties,  the  Men  of  Medina,  who  were  called  the 
Anfers,  that  is,  Mahomet's  Helpers  3  and  the  Men  of  Mecca, 
who  were  called  the  Mohagerins,  that  is,  the  Companions  of 
his  Flight  5  the  *  former  would  have  had  a  larger  Share 
than  the  latter.  To  falve  this  Controverfy,  Mahomet 
ccmpofedthe  Eighth  Chapter  of  his  Alcoran,  wherein  he 
adjudgeth  the  fifth  part  to  himfelf,  and  the  reft  to  be 
equally  divided  between  them. 

The  Succefs  of  this  Battle  gave  great  encouragement 
to  the  Impofior,  and  his  Party.  He  frequently  brags  of  it 
in  his  Alcoran,  and  would  have  it  believed  that  f  two 
Miracles  were  wrought  for  his  obtaining  of  it  $  the  firft, 
That  God  made  his  Enemies  fee  his  Army  as  double  to 
what  it  was,  which  helped  to  difmay  them  5  and  the 
fecond,  That  he  fent  Troops  of  Angels  to  his  aiTiftance, 
which  helped  to  overcome  them.  They  were  to  the 
number  of  Three  thoufand  (as  he  (V)  himfelf  tells  us) 
but  being  invifible  to  every  one's  Eyes  but  his  alone,  the 
credit  of  it  Hands  upon  no  better  Foundation,  than  the 
red  of  his  Imppjiure*  his  own  fjngle  Tefnmony  only. 

This 

— ...  .'.  ",  ■  >"•' — — - — — .    ''-....  1  " 

(<*)  Elmacin,  lib.  1.  c.  1.  AU'l  Pharagluus,  p.  ioz.  Alcoran,  c. 
j.    Sc  Conv.rentirores   in   illud    caput.  (b)  Alcoran,  c.  }. 

*  Hocdnge.i  Bibliotheca  Qrientalis,  c.  z.  ad  Suratsm  Odavarn 
AVcorani.  f  Alcoran,  c?  J.  Bidawi,  (e)  Alcoran, 


The  Life  of  Mahomet.  5^5 

This  Year  he  altered  the  (f )  Kebla,  that  is,  the  Pkcs 
towards  which  they  directed  their  Prayers.  For  it  was 
ufual  among  the  People  of  the  Eaft,  of  ail  Religions,  to 
obferve  one  particular  Point  of  the  Heavens,  towards 
which  they  all  turned  their  Faces  when  they  prayed.  The 
Sfesw,  in  what  part  of  the  World  foever  they  were,  pray- 
ed with  their  Faces  (g)  towards  Jerufalcm,  becaufe  there 
was  their  Temple  3  the  Arabians  towards  Mecca,  becaufe 
there  was  the  Caaba,  the  chief  place  of  their  Heathen  H'or- 
fiip  $  the  Sabeans  (i)  towards  the  North-Star  ;  and  the  Per- 
Jlan  Idolaters,  who  held  Fire  and  Light  to  be  their  chief 
Gods,  ( /Q  towards  the  Eafl,  becaufe  from  thence  the  Stat 
did  arife,  which  they  held  to  be  the  chief  Fountain  of 
both.  Mahomet,  from  the  beginning  of  his  hnpojiure, 
had  directed  his  Difciples  to  pray  (I)  with  their  Faces  to- 
wards Jerufalem,  which  he  was  ufed  to  call  the  Holy  City, 
and  the  Gty  of  the  Prophets,  and  intended  to  have  order- 
ed his  Pilgrimages  thither,  and  to  have  made  it  the  chief 
Place  where  all  his  Seel  were  to  Worfhip.  But  now 
finding  that  his  Followers  If  ill  bore  a  fuperttitious  Vene- 
ration to  the  Temple  of  Mecca,  which  had  for  many  Ages 
before  been  the  chief  Place  of  the  Idolatrous  Worfjip  of  the 
Arabians,  and  that  it  would  be  a  very  prevalent  Argument 
to  reconcile  his  Fellow-Citizens  to  him,  if  he  It  ill  pre- 
ferved  thir  Temple  in  its  former  Honour,  he  changed  his 
former  Law  to  ferve  his  prefent  Purpofe,  and  henceforth 
directed  his  Difciples  to  Pray  with  their  Faces  towards  (m) 
Mecca,  and  ordained  the  Temple  of  that  Place,  which  from 
its  fquare  Form  was  called  the  Caaba  (that  Word  fignify- 
ing  a  Square  in  the  Arabic  Tongue)  to  be  the  chief  Place 
of  Worfhip  for  all  of  his  Religion,  to  which  they  were 
{till  to  perform  their  Pilgrimages,  as  in  former  Times. 
And  to  this  Change  he  was  the  more  inclined,  out  of  his 

E  4  Aver- 


(/)  Abul  PharaghiiK,  p.  102.  Al  Kodai,  Abul  Feda,  Joannes 
Andreas,  c.  6.  v.  id.  Buxtcfii  Synagoga  Tudiica,  cap.  id.  Matmo- 
r.ides  in  Halachoch  Tephillah,  c.  1.  Sec'r.  j.  (g  )    A    3] 

Fharag'uus,  p.  loi.  (i)  Abul  Phaiaghim,  p.  184.  {k) Po 

cockii  Spec.  Hift.  Arab.  p.  148.  (/)  Abul  R-da,  Abul  Pha 

raghiuj,  p.  idz.  Joannes  And-eas,  c.  <>.  Pocockii  Spec.   Hill.  Arab, 
p.  175.        (>»)  Akoran,  c.  a.  Joanne?  Andreas,  c.  1.  &  c.  6. 


$6  The  Life  o/Mahomet. 

Averfion  to  the  Jews,  againft  whom  having,  about  this 
time  contracted  an  irreconcilable  Hatred,  he  liked  not 
any  longer  to  conform  with  them  in  this  Rite.  And 
that  his  Followers  might  be  diitinguimed  from  them  in  this 
Particular,  is  the  reafon  («)  which  he  himfelf  gives  for 
this  Change.  However,  (o)  many  of  his  Difciples  were 
much  fcandaliz'd  hereat,  judging  no  Truth  nor  Stability 
in  that  Religion  which  was  fo  often  given  to  change  3  and 
feverai  left  him  thereon. 

From  this  Time,  the  more  to  magnify  the  Temple  of 
Mecca,  and  to  give  the  greater  Honour  and  Reputation 
thereto,  have  we  all  thofe  Fabulous  Stories  invented, 
wh  ch  the  Impojhr  tells  us  concerning  it.  As  that  it  was 
(/>  )  firft  built  in  Heaven  to  be  the  Place  where  the  Angels 
were  to  wor/hip  ;  and  that  Adam  worfhipped  at  it  while 
in  Paradife  3  but  being  cart  down  from  thence  (Tor  they 
place  Paradife  in  Heaven)  he  prayed  God,  that  he  might 
have  fuch  a  Temple  on  Earth,  towards  which  he  might 
pray,  and  go  round  it  in  holy  Wor/hip  unto  him,  in  the 
fame  manner  as  the  Angels  went  round  that  which  he  had 
{een  in  Haven  :  That  thereon  God  lent  down  the  fimili- 
tude  of  that  Temple  in  Curtains  of  Light,  and  pitched  it 
at  Mecca,  in  the  place  where  the  Caaba  now  irands  -7  which 
is,  fay  they,  exactly  under  the  Original,  which  is  in  Hea- 
ven ;  That  there,  after  the  Death  of  Adam,  Seth  built  it 
with  Stones  and  Clay  5  and  that  all  the  People  of  God 
there  worfhipped  till  the  Flood,  by  which  it  being  over- 
thrown, God  commanded  Abraham  again  to  rebuild  it, 
having  /hewn  him  the  Form  of  the  Fabrick  in  a  Virion, 
and  direcled  him  to  the  Place  by  his  viable  Shechinah  re- 
siding on  it  :  That  accordingly  (q)  Abraham  and  Ifmacl 
rebuilt  ir  in  the  Place  where  it  now  Hands :  And  that 
Ifmael  ever  after,  living  at  Mecca,  there  worfhipped  Gqd 
%vith  the  true  Worfhip  5  but  his  Posterity  afterwa  ds  cor- 
rupted  it  with  Idolatry,  and  prophaned  this  holy  Temple 

with 


(77)  &Jcoran,c.  2.  (:>)  Joannes  Andreas,  c.  6.  (p)  Slia- 

reilani,  Pooockti  Spec.  Hift.  Arab.  p.  i  1  $•  S.onita:  Appendix  ad  Geo- 
graphiam  Nubicnfein,  c.  7.  "  (9)  Alcoran,  c.  2,  3,  &  22. 

£1  jannabi  in  vita  Abrabami,  Sliarefiani,   Zamachfhari,  ad  cap.  i't 
Ji  corani.  Sharifol  Ednfi,  Liber  Agar.  Jpanues  Andi\as3  c.  1, 


The  Life  of  Mahomet.  57 

with  Idols,  from  which  he  was  now  to  purge  it,  and  con- 
secrate it  anew  to  the  true  Worfhip  of  God,  to  which  it 
was  primitively  intended.  And  he  did  not  only  thus  re- 
fain  the  Temple  of  Mecca,  but  alfo  the  Pilgrimages  thither, 
and  all  the  abfurd  Rites  which  were  performed  at  them 
in  the  Times  of  Idolatry.  For  thefe  being  the  Things 
which  long  ufe  had  created  a  great  Veneration  for  in  the 
Minds  of  the  Arabians,  by  adopting  them  all  into  his  »fiy 
Religion,  he  made  it  go  down  the  eafier  with  them.  And 
indeed  this  was  the  principal  piece  of  his  Craft,  fo  to 
frame  his  mw  Religion  in  every  particular,  as  would  beft 
take  with  thofe  to  whom  he  propofed  it. 

As  to  this  Temple  of  Mecca,  and  what  it  was  before  Ma- 
homet, all  that  is  true  of  it,  is  this.  It  was  an  Heathen. 
Temple  in  the  fame  Veneration  among  the  Arabs,  that  the 
Temple  of  Delphos  was  among  the  Greeks,  whither  all  their 
(r)  Tribes,  for  many  Ages,  came  once  a  Year  to  perform 
their  Idolatrous  Ceremonies  to  their  Gods  ;  till  at  length  Ma- 
homet having  forced  them  to  exchange  their  Idolatry  for 
another  Religion  altogether  as  bad,  made  this  Temple  alfo 
undergo  the  fame  change,  by  appointing  it  thenceforth  to 
be  the  chief  place  for  the  performing  of  that  falfe  Wor- 
fhip which  he  impofed,  in  the  fame  manner  as  it  was  be- 
fore of  that  which  he  abolimed,  and  fo  it  hath  continued 
ever  fince. 

This  fame  Year  he  alfo  appointed  the  Month  of  (s) 
Ramadan  to  be  a  Month  of  Faji.  At  his  firft  coming  to 
Medina,  (r)  finding  the  Jeius  obferving  the  Celebration 
of  their  great  Fuji  of  the  Expiation  on  the  Tenth  of  their 
firft  Month,  which  is  Tifri,  he  allied  what  it  meant ;  And 
being  told  it  was  a  Faji  appointed  byt  Mofes,  he  replied, 
that  he  had  more  to  do  with  Mofes  than  they  ;  and  there- 
fore ordained  the  Tenth  Day  of  Moharram,  the  Firft 
Month  of  the  Arab  Year,  to  be  a  Solemn  Faji  with  his  Mufjle- 
mans  in  imitation  hereof,  which  by  a  Name  alfo  borrowed 
from  the  jews,  he  called  AjJjura,   which  is  the  fame  with 

the 


(r)    Sharcftani,  Go\:i  Notce  cd  Alfragannm,  p.  8,  &  ?.  Makrifi. 
Pocockii  Spec.  Hill.  Arab.  p.  177,  &  jn.  (r)  Abul  Phara- 

bius,  p.  ioi.  Al  Kodai.  (*)  Al  Kazwmij  PcKockii  Speciro. 

'ill  Arab.  p.  io?, 


t 


5 8  The  Life  o/.Mahome t; 

the  Hebrew  AJbor,  that  is,  the  Tenth,   it    being  the    (u) 
Tenth  Day  of  the  Month  Ttfri,  on  which  this  Faji  of  the 
Expiation  was  kept  among   them.      And  he  did  alfo    at 
firft  adopt  other  of  their  Fajh  into  his  Religion,  hoping 
by  thefe  means  to  win  tnem  over  unto  him.     But  finding 
them  ftill  to  oppofe  him  all  they  could,  and  on  all  Occa- 
fions  to  perplex  him  and  his  Follou-ers  with  Qyeftions  and 
Difficulties  about  his   Religion,  which  he  could  not  find 
Anfwers  for,  and  on  the  account  hereof  to  difparage  and 
deride  him  and  his  Impofiure,  he  contracted  that  Averfion 
and  Hatred  againft  them,  that  he  refolved  to  differ  from 
them  (tr)  in  this  too,  as  well  as  in   the  particular  laft 
mention 'd  -7  and  therefore  abolishing  the  faid  Fajis,  which 
he  had  taken  from  them,    in  imitation  of  the  Chriflian 
way,  with  whom  about  this  time  (itfeems)   he  was  very 
defirous  to  ingratiate  himlelf,    he  appointed  the  whole 
Month  of  Ramadan  to  be  as  it  were  his  Lent,  or  a  continued 
time  of  folemn  Falling.      And  this  Year  the  Month  of 
Ramadan  beginning  in  the  Month  of  March,  it  did  now 
exactly  fall  in  with  the  time  of  the  Chriflian  Lent.   But  the 
reafon  which  he  himfelf  gives  for  his  appointing  of  it,  was, 
becafife  (x)  on  this  Month,  as   he  pretends,  the  Alcoran 
firft  came  down  from  Heaven  to  him  ;  that  is,  that  Chapter 
of  it  which  he  firft  publifhed.     Before,  it  was  a  Month 
ufually  (y  )  dedicated  to  Jollity  and  good  Chear  among 
the  Arabs,  and  while  they  intercalated  the  Year,  always 
fell  in  the  heat  of  Summer  ;  and  therefore  it  was  called 
Ramadan,  (  z. )  becauie  of  the  Ramado'l  Har,  i.  e.  the  vehe- 
mency  of  the  heat,  which  then  happen'd. 

The  reft  of  this  lear  (a)  he  fpent  in  Predatory  Ex- 
curfions  upon  his  Neighbours,  robbing,  plundering  and 
deftroying  all  thole  that  lived  near  Medina,  who  would 
not  come  in  and  embrace  his  Religion. 

Heg.  2.  June  24.  A.  D.  624.]  The  next  Year  he  made 
War  (&)  upon  thofe  Tribes  of  the  Arabs,  which  were  of 

the 


(«)  Leviticus,  c.  16.  v.  zj,  Mifna  in  Trad.  Toma,  &  Maimo- 
nidcs  in  Tract.  Tom  K'tppur.  (<w)  Ebno!  Achir.  (x)  Al- 

toran,  c.  z.  (j)  Ebn  Ahmed,  Al  Maknzi,  Pocockii  Spec. 

Hill.  Arab.  p.  i7<;.  (^)  A!   Jauhari,  Ebnol  Atlur,  Golii 

Notoe  ad   Alfragjnum,    p.   7.  Pocockii   Spec.  Hill.  Arab.  p.   i?6, 

(a)  Elnaaciu,  Abul  Pbaraghius.  (6)  Elmacin,  I.  c.  i> 


The  Life  of  Mahomet.  59 

the  Jeu-ifo  Religion  near  him  5  and  having  taken  their 
CajVes,  and  reduced  them  under  his  Power,  fold  them  all 
for  Slaves,  and  divided  their  Goods  among  his  Followers. 
He  being  exceedingly  exafperated  again  M  Caab,  one  of  their 
Rabbies,  this  War  was  principally  undertaken  for  his  fake, 
that  he  might  take  him  (r)  and  put  him  to  Death  3  but  not 
being  able  to  light  on  him  in  any  of  thofe  Places  which 
he  had  taken,  he  fent  out  Parties  to  fearch  after  him,  or- 
dering them  to  kill  him  whereever  they  mould  find  him. 
The  Reafon  of  his  (d)  bitter  Hatred  againft  him  was  this. 
Caab  was  a  very  eminent  Poet  among  the  Arabians,  and 
having  a  Brother  called  Bejair,  that  had  turned  Mahometan, 
he  made  a  very  Satyrical  Poem  upon  him  for  this  Change, 
wherein  he  fo  terribly  galled  the  Impoftor,  that  he  could 
not  bear  it,  but  refolved  to  revenge  the  Affront  with  his 
Deftruclion,  if  ever  he  could  get  him  into  his  Hands. 
For  fome  time  Caab  efcaped  all  the  Snares  which  he 
laid  for  him  5  but  after  his  Power  had  encreafed  fo  far, 
that  the  greater  part  of  Arabia  had  fubmitted  to  him, 
he  found  he  could  be  no  longer  fafe,  but  by  making  his 
Peace  with  him  5  and  therefore  to  purchafe  it,  came  in 
unto  him,  and  profeffed  himfelf  a  Mahometan  alfo.  Heteon 
Mahomet  bad  him  repeat  that  Poem  which  had  fo  much 
offended  him,  which  he  did, putting  theNameof  AbuBeker 
in  every  Verfe,  where  formerly  was  the  Name  o£  Mahomet  5 
but  this  not  doing,  Mahomet  would  not  give  him  his  Par- 
don, although  at  that  time  he  did  not  take  any  Advan- 
tage of  his  voluntary  coming  in  unto  him.  Whereon 
putting  his  Wits  to  work,  he  had  recourfe  to  this  farther 
Device  for  the  obtaining  of  his  Security  from  him.  For 
being  inform'd  that  Mahomet  had  lately  gotten  a  new 
Miftrefs,  whom  he  exceedingly  doated  upon,  and  much 
regretted  her  Abfence  from  him,  while  then  abroad  upon 
the  Wars  j  the  crafty  Jeiv  ftruck  in  with  this  Paflion  for 
the  mollifying  of  him,  and  compofed  an  excellent  Poem 
in  her  Commendation,  which  having  repeated  before 
him,  he  to  took  the  Heart  of  the  old  Lecher  thereby,  that 
ne  not  only  pardon'd  him,  but  alfo  received  him  into  the 

Number 


0)  Elmacin.  ib.  (d)  Ecche'enfts  Hal.  Arab,  part  1.  c, 

j,  &  EutyJi,  Vindicat.  p.  303,  &  304. 


&o  The  Life  o/Mahomet. 

Number  of  his  particular  Favourites,  and  made  him  one  of 
his  chief  Confidents  ever  after.  And  as  a  Mark  of  his  Fa- 
vour, then  beftowed  on  him  the  Cloak  which  he  wore  ; 
which  being  kept  by  him  out  of  an  affected  Veneration 
to  the  Impojtor,  as  an  holy  Relick,  was  afterwards  bought 
by  Moau-ias>  when  be  came  to  the  Empire ,  for  Thirty 
thoufand  pieces  of  Gold,  and  was  made  the  Robe  which 
he  and  all  his  Succeffors  of  the  Houfe  of  Ommia  conlhntly 
wore  on  all  Solemn  Occaflons.  And  it's  faid  of  this  Caaht 
that  he  afterwards  became  fo  intimate  with  the  Impojior, 
that  he  took  him  into  his  greateft  Secrets,  even  to  th.it  of 
the  hnpojiwe  iifelf,  in  compofing  the  Alcoran,  for  which 
his  great  Skill  in  the  Arabic!^  Language,  and  all  other 
Learning  then  in  ufe  among  them,  exceedingly  qualify 'd 
him. 

Towards  the  end  of  this  Year  happened  the  Battle  of 
Ohud,  which  had  like  to  have  proved  fatal  to  the  Impojior. 
For  (e)  Abu  Sophiany  to  revenge  the  laft  Year's  Affront, 
marched  againit  him  with  an  Army  of  Three  thoufand 
Foot  and  Two  hundred  Horfe  $  and  having  feized  the 
Mountain  of  Ohud,  (/)  which  was  only  four  Miles  diftant 
from  Medina,  he  fo  diftreffed  that  Place  from  thence,  that 
Mahomet  was  forced  to  hazard  Battle  to  diflodge  him  from 
that  Poif,  although  he  could  make  no  more  than  a 
Thoufand  Men  to  lead  out  again!!  him.  However,  in 
the  firft  Conflict  he  had  the  better,  but  at  laft  being  over- 
born by  the  Number  of  the  Enemy,  he  loft  many  of  his 
Men,  and  among  them,  Hamia  his  Uncle,  who  bore  the 
Standard,  and  was  himfelf  grieyoufly  v.'ounded  in  feveral 
places,  and  had  been  ilain,  but  that  Telba,  one  of  his  Com- 
panions, and  Nephew  to  Abu  Belter,  came  in  to  his  refcue,  in 
which  Action  (c;)  he  received  a  Wound  in  his  Hand, 
which  deprived  him  of  the  ufe  of  fome  of  his  Fingers 
ever  after. 

To  filvethe  Objections  which  were  raifedagainft  him 
on  this  Defeat,  he  was  much  put  to  it.  Some  (/>)  argu- 
ed 


(e)  Elmacin.  lib.  t.  c.  i.  Abu]  Pharaghius,  p.  101.         (/)  Geor 
graphia  Nubienfis  Clim.  z.  part.  <$.  (g)  Diiputatio  Chri/iiani, 

c.  5.  with  which  compare  Abul  Pli&rag'iius.   p.    117.  For  there  it  ii 
jZid  Telha  had  a  lame  Hand.  {h)  Akorari,  0  3. 


The  Life oJ'Mahomet.  6i 

edagainft  him,  How  he  that  was  a   Prophet  of  God,    and 
fo  much  in  his  Favour  as  he  pretended,  could  be  over- 
thrown in  Battle  by  the  Tnfdels  ?    And  others  murmured  as 
much  for  the  Lois   of  their  Friends  and  Relations  who 
were  (lain  in  the  Battle.     To  fatisfy  the  former,  he  laid 
the  Caufe  of  the  Overthrow  on  the  Sins  of  fome  that 
followed  him  ;  and  faid,  that  for  this  Reafon  God  fufifered 
them  to  be  overthrown,  that  lb  the  Good  might  be  diC 
tinguiih'd  from  the  Bad,  and  thofe  who  were  true  Believers 
might  on  this  Occafion   be  difcemed  from   thofe  who 
were  not.     And  to  ft  ill  the  Complaints  and  Clamours  of 
the  latter,  he  invented  his   Doctrine  of  Fate  and  Defilny^ 
telling  them,  that  thofe  who   were  flain  in  the  Battle, 
though  they  had  tarried  at  home  in  their  Houfes,  muft 
have  died  notwithftanding  when  they  did,  the  time  of 
every  Man's   Life   being  predeftinated  and   determined 
by  God,  beyond  which  no  Caution  is  able  in  the  leaft  to 
prolong  it  5  that  the  Beftwy  of  all  is  ftated  to  an  Hour, 
which  cannot  be  altered  •  and  therefore  thofe  who  were 
ilain  in  the  Battle,  died  no  fooner  than  they  muft  other- 
wife  have  done  j  but   in  that  they  died  fighting  for  the 
Faith,  they  gained  the  Advantage  of  the  Crown  of  Mar- 
tyrdom, and  the  Rewards  which  were  due  thereto  in 
Paradife,  where  he  told  them  they  were  alive  with  God  in 
everlafting  Blifs,  which  was  of  greater  Advantage  than  afl. 
the  Treafures  of  the  World  could  in  this  Life  have  been 
unto  them  :  That  they  were  there  rejoycing  very  much, 
that  they  had    laid    down  their  Life  fo  happily,  as  by 
thus  fighting  in  the  Caufe  of  God,  and   his  Law,  and  were 
expreffing   among  themfelves  exceeding  Gladnefs $  that 
thofe  who  ran  to  hinder  them  from  going  to  the  Battle 
met  them  not.     Both  which  Doffrines  he  found  fo  well  to 
ferve  his  turn,  that  he  propagated  them  on  all  Occafions 
'after.     And  they  have  been  the  darling  (i)  Notions  of  all 
this&#  ever  fince,  efpecially  in  their  Wars,   where  cer- 
tainly nothing  can  be  more  conducive  to  make  them  fight 
valiantly,  than  a  fettled  Opinion,  That  whatever  Dangers 
they  expofe  themfelves  to,    they  cannot  die  either  fooner 

or 


(i)  Ricaut'j  Hijlory  of  the  Trefent  State  of  the  Ottoman  Emftre, 
Bcokz.c.S. 


6z  The  Life  o/Mahomet. 

or  later  than  is  otherwife  unalterably  predetermined  that 
they  muft;  and  that  in  cafe  this  predetermined  time  be 
come,  in  dying  fighting  tor  their  Religion,  they  mall  ob- 
tain that  Happinefs,  as  to  become  Martyrs  thereby,  and 
immediately  enter  into  Paradife  for  the  Reward  here- 
of. 

Heg.  4.  June  13.  A.T>.  o'a 5.]  In  the  Fourth  Year  of 
the  Hegira  he  waged  War  (  ^)  with  the  Nadirites,  zTriht 
of  the  ^evcijh  Arabs  in  his  Neighbourhood,  whom  he 
preffed  fo  hard,  that  he  forced  them  to  leave  their  Cajiles  5 
part  of  them  retiring  to  Chaibar,  a  City  belonging  to 
thofe  of  their  Religion  3  and  part  flying  into  Syria.  Thofe 
latter  that  fled  into  Syria,  Mundir  Ehn  Omar,  with  a  Party 
of  the  Men  of  Medina,  purfued  after,  and  having  ever- 
taken  them  near  the  Borders  of  that  Country,  put  them 
all  to  the  Sword,  excepting  only  one  Man  that  efcaped. 
With  fuch  Cruelty  did  thofe  Barbarians  hrft  fet  up  to 
fight  for  that  Impojiure  they  had  been  deluded  into.  This 
fame  Year  he  fought  the  fecond  Battle  of  Beder,  and  had 
many  other  Skirmi flies  with  thofe  who  refufed  to  fubmit 
to  him,  in  which  he  had  fometimes  profperous,  and  feme- 
times  dubious  Succefs. 

But  while  his  Army  was  Abroad  on  thefe  Expeditions, 
fome  of  his  Principal  Men  engaging  at  Play  and  Drink, 
in  the  heat  of  their  Cups  fell  a  quarrelling,  which  raifed 
fuch  a  Difturbance  among  the  reft  of  his  Men,  that  they 
had  like  to  have  fallen  all  together  by  the  Ears,  to  the 
confounding  of  him  and  all  his  DefTgns  ;  and  therefore 
for  the  preventing  of  the  like  Mifchief  for  the  future, 
(  /)  he  forbad  the  ufe  of  Wine,  and  all  Games  of  Chance 
ever  after.  And  to  make  his  Prohibition  the  more  in- 
fluential, he  backs  it  with  a  (  m  )  Fable  of  Two  Angeh, 
called  Ana  and  Maria,  who  he  tells  us  were  in  times  pair- 

fent 


(£)  Flmacin,  1.  1.  c.  1.  Abul  Pharaj'hius,  p.  ioz.  (I)  Al 

KoJai,  Pocodui  Spearo.  Hill.  Arab.  p.  175.  Alcoran,  c.  5.  Fomlit. 
lid.  lib.  4.  ConfiJ.  5.  (w)  Alcoran,  cap.  2.  ZamachTiari  & 

Bid  nvi,  aliique  Commentatorcs  ;;d  iilud  canur.  Dialogue  Mahometls 
cum  Abdoliah,  Richard i  Confiiratio  Legi:  Saracen icae,  c.  4.  Canta- 
cu7en.  Orar.  2.  Sect.  15.  BelloniiH,  1.  3.  c.  6.  Guadagnol.  Trac~c  4- 
c.  4.  e  Libro  Agar. 


The  Life  of  Mahomet.  6$ 

fent  down  from  Heaven  to  adminifter  Juftice,  and  teach 
Men  Righteoufnefs  in  the  Province  of  Babylon  •  that  while 
they  were  there,  a  certain  Woman  coming  to  them  for 
Juitice,  invited  them  home  to  Dinner,  and  fet  Wine  be- 
fore them,  which  God  had  forbidden  them  to  drink  5  but 
being- tempted  by  the  Pleafantnefs  of  the  Liquor  to  tranf- 
grefs  the  Divine  Command,  they  became  fo  drunk,  that 
they  tempted  the  Woman  to  Lewdnefs ;  who  promifed  to 
confent,  on  condition  that  the  one  of  them  mould  firft 
carry  her  to  Heaven ,  and  the  other  bring  her  back  again. 
But  the  Woman  being  got  to  Heaven  would  not  come  back 
again,  but  declared  to  God  the  whole  Matter.  Where- 
upon, for  Reward  of  her  Chaftity,  fhe  was  made  the 
'Morning-Star.  And  the  Angels  having  this  Option  given 
them,  whether  they  would  be  puni/hed  for  their 
Wickednefs,  either  now,  or  hereafter,  chofe  the  former  1 
whereupon  they  were  hung  up  by  the  Feet  by  an  Iron 
Chain  in  a  certain  Pit  near  Babylony  where  they  are  to 
continue  fuffering  the  Punifhment  of  their  Tranfgreffion 
till  the  Bay  of  Judgment.  And  that  for  this  Reafon  God 
forbad  the  ufeof  Wine  to  all  his  Servants  ever  after.  But 
(w)  Busbequiws,  and  out  of  him  (0)  Ricaut  give  the  Reaion 
©f  his  forbidding  the  ufe  of  Wine  from  another  Occaiion  y 
which  they  thus  relate  5  Mahomet  making  a  Journey  to  a 
Friend  of  his,  at  Noon  entered  into  his  Houfe,  where  there  wm 
a  Marriage- Feaji  ;  and  fitting  down  with  the  Guefis,  he  obfer- 
vedthem  to  be  very  merry  and  jovial,  kijfing  and  embracing  one 
another,  which  wxi  attributed  to  the  Chesrfulnefs  of  their  Sprits 
raifed  by  the  Wine,  fo  that  he  bleffed  it  as  a  f acred  Thing  in  be- 
ing thus  an  lnflrument  of  much  Love  among  Men.  But  retur- 
ning  to  the  fame  Houfe  the  next  Day,  he  beheld  another  Face  of 
Things,  at  Gere-blood  on  the  Ground,  an  Hand  cut  off,  an  Army 
Foot,  and  other  Limbs  difmembred,  which  he  was  told  was  the 
Ejfecl  off the  Brawls  and  Fighting,  occafondby  the  Wine,  which 
made  them  mad,  and  inflamed  them  into  a  Fury,  thm  to  dejiroy 
one  another.  Whereon  he  changed  his  Mind,  and  turned  his  for- 
mer Bleffng  into  a  Curfe,  and  forbad  it  ever  after  to  all  his  Dif~ 
ciples.     But  he  himfelf  feems  totally  to  refer  the  Reafon 

of 


(  n  )  Epift.  ;.  (  0  )  Eijlors  of  the  Prefent  State  of  tls 

Occomaii  Empire.  Booh  1.  c.  2  5. 


6$  The  Life  o/Mahomit.; 

of  the  Prohibition,  to  the  Quarrel  which  Wine  and  Plajf 
at  Games  of  Chance  had  caufed  among  them.  For  in  the 
yh  Chapter  of  the  Alcoran,  where  he  gives  his  Law  con- 
cerning this  Matter,  his  Words  are,  The  Devil  dejires  to 
foiv  Diffenfion  and  Hatred  among  you,  thro''  Mine  and  Games  of 
Chance^  to  divert  you  from  remtmbrmg  God,  andprayi>j;.{  unto 
him.  Abandon  If  ine  and  Games  of  Chance.  be  obedient  to 
Gody  and  the  Prophet  his  Apojile,  and  tafy  heed  to  yourjelves.- 
The  Truth  of  the  Matter  is,  the  Arabians  (^J  were 
given  to  drink  Wine  to  great  Excefs,  when  they  could 
come  by  it  ;  and  being  ot  an  hot  Temper,  as  living  moft 
of  them  within  the  Torrid  Zone,  were  liable  to  be  inflamed 
by  it  into  the  higheft  Diforders  $  and  this  Mahomet  having 
had  fufficient  Experience  of,  particularly  in  the  dangerous 
Inftance  I  have  mentioned,  did,  in  refpecT:  of  his  Ara- 
bians, prudently  enough  provide  againii  the  like  Mif- 
chief  for  the  future,  by  thus  taking  away  the  Caule  from 
whence  it  did  flow. 

Heg.  5.  June  2.  A.  D.  627.]  The  next  Year  was  the 
War  of  the  Ditch,  where  Mahomet  was  in  great  Danger  of 
being  totally  ruined.  For  the  Men  of  Mecca  having  en- 
tred  into  Confederacy  with  feveral  of  the  Tribes  or  the 
Jeivijb  Arabians,  to  whom  he  had  declared  himfelf  a  mor- 
tal Enemy  {  q  )  marched  againfl:  him  under  the  Com- 
mand of  jofeph,  the  Brother  of  Abu  Sophian,  with  an  Army 
of  Ten  thoufand  Men.  Mahomet  march'd  forth  to  meet 
them;  but  being  terrified  with  their  Number,  by  the' 
Advice  of  Abdollah  Ebn  Salem,  the  Perfian  Jew  above  men- 
tioned (whomElmacinut  calls  Salman)  fortified  himfelf  with 
a  deep  Ditch,  within  which  Intrenchment  the  Enemy 
befieged  him  many  Days,  which  time  the  crafty  Impoftor 
employed  to  corrupt  over  to  his  Intereft  their  leading 
Men.  In  which  Attempt  having  fucceeded  with  fome 
of  them,  he  did,  by  their  means,  fow  fuch  Diffenfions 
among  the  reft,  as  foon  extricated  him  from  all  this 
Danger  he  was  fallen  into,  which  happened  on  this  Oc- 
cafion.     There  was  then  in  the  Enemies  Camp,  (V)  Amrm 

Ebn 


(p)  Ecchelenfis  Hift.  Arab.  Part,   is  c.   <,.   Richardi  Confutatio, 
c.  8.  (7)  Elmacin,  1.  1.  c.  1.  Abul  Pharaghius,  p»  *o2.- 

(r)  Ecchelcafis,  Hill.  Arab.  p.  1.  c*  5*  Abul  Fiiaraguius,  p.  lvs# 


The  Life  of  M  a  h  o  te  t  r:  45? 

HiJiiHty  againft  each  other  j  but  with  how  great  Fury  ib- 
ever  one  Vibe  might  be  engaged  again!}  another  (as  was 
ufual  among  them)  as  foon  as  any  or"  thofe  Sacred  Months 
began,  they  all  immediately  defifted,  and  taking  oft7  the 
heads  from  their  Spears,  and  laying  alide  all  othef 
Weapons  of  War,  had  intercourfe,  and  intermingled 
together,  as  if  there  had  been  perfect  Peace  and  Friend- 
ship between  them,  without  any  fear  of  each  other  5  fo 
that  if  a  Man  mould  meet  on  thofe  Months  him  that 
hadilain  his  Father,  or  his  Brother,  he  durtt  not  meddle 
with  him,  how  violent  foever  his  Hatred  or  Revenge 
might  prompt  him  to  it.  And  this  was  conitantly  obfer- 
ved  among  all  the  ancient  Arabs,  till  broken  in  this  War, 
which  from  hence  was  called  the  Impious  War,  And  in 
this  Impious  War  ( 1^)  Mahomet  having  firft  taken  Arms, 
gave  a  Prefage  thereby  to  what  impious  purpofe  he 
would  ufe  them  all  his  Life  after. 

But  the  Hegira  being  that,  which  all  of  the  Mahometan 
Religion  have,  ever  fince  the  Conftitution  of  Omar,  com- 
puted by  5  the  Subject  Matter  of  the  Hiftory  which  I  now 
write,  obligeth  me  henceforth  to  make  ufe  of  this  ./Ens 
through  the  remaining  part  of  it.  But  becaufe  it  com- 
puteth  by  Lunary  Years  only,  and  not  by  Solary,  it's  re- 
quifite  that  I  here  inform  the  Reader  of  the  nature  of 
thofe  Years,  and  the  manner  how  the  Hegira  computethby 
them.  Anciently  the  Arabs,  although  (  /  )  they  always 
ufed  Lunary  Years,  yet  by  intercalating  Seven  Months  in 
Nineteen  Years,  in  the  manner  as  do  the  Jews,  reduced 
them  to  Solary  Years  $  and  confequently  had  their  Months 
always  fixed  to  the  fame  Seafon  of  the  Year.  But  this 
growing  cut  of  ufe  about  the  Time  of  Mahomet,  their 
Year  hath  ever  fince  been  ftri&ly  Lunary,  confifting  only 
of  Three  hundred  fifty  four  Days,  eight  Hours,  and  For- 
ty eight  Minutes,  ( ?»)  which  odd  Hours  and  Minutes 
in  thirty  Years  making  Eleven  Days  exactly,  they  do  in- 
tercalate a  Day  on  the  id,  jrfc,  ftkj  rorfc,  tpb}  i<jtb,  i8rfrs 

E    '  zifti 


(  k  )  Al    Kochi,    Al   Ramus   Pocockii   Specim.  Hifl.  Arab.  p. 
174-  (  /' )  Al  Jauhari,  Ebnol  Athir,  Pocockii  Specim.  Hift. 

Arab,  p.  177.  (w)  Golii  Mots  ad  Altragamun,  p.  n. 

Sctligerde  EmCudationS  temporunu  lib,  z.  cap.  de  Ar.no  Hegirae, 


5<d  The  Life  o/Mahomet. 

21/?,  24th,  2<Jtf>,  and 29th,  Years  of  this  Period.  So  that 
their  Year,  in  thofe  Years  of  this  Period,  confills  of 
Three  hundred  fifty  five  Days,  by  reafon  of  the  interca- 
lated Day,  which  they  then  add  to  the  laft  Month  of  the 
Year.  And  this  Year  all  that  profefs  the  Mahometan  Reli- 
gion have  ever  made  ufe  of  5  and  there  is  a  Paflage  in  the 
Alcoran  (  n  )  whereby  they  are  confined  to  it.  For  the 
Impojior  there  calls  it  an  Impiety  to  prolong  the  Year,  that  is, 
by  adding  an  Intercalary  Month  thereto.  So  that  according 
to  this  Account,  the  Mahometan  Year  falling  eleven  Days 
fhort  of  the  Solary  ;  it  hence  comes  to  pafs,  that  the  be- 
ginning of  the  Year  of  the  Hegirais  unfix'dand  ambula- 
tory (the  next  Year  always  beginning  eleven  Days  fooner 
than  the  former)  and  therefore  fometimes  it  happens  in 
Summer,  fometimes  in  Spring,  fometimes  in  Winter,  and 
fometimes  in  Autumn;  and  in  thirty  and  three  Years  com- 
pafs  goes  thorough  all  the  different  Seafonsof  the  Year,  and 
comes  about  again  to  the  fame  time  of  the  Solary  Year,  al- 
though not  exactly  to  the  fame  Day.  Which  being  like 
to  create  fome  Confufion  to  us  who  are  ufed  to  the  Solary 
Year;  to  prevent  this,  after  the  Year  of  the  Hegiray  in  the 
Margin,  I  add  the  Day  of  the  Month  in  the  Year  of  our 
Lord  in  which  it  begins.  The  Months  of  the  Arab  Year 
are  as  follow  3  1.  Moharram.  2.  Saphar.  3.  The  former 
Rabia.  4.  The  later  Rabia.  5.  The  former  Jornada.  6.  The 
later  Jornada.  7.  Rajeb.  8.  Shaban.  <?.  Ramadan.  IO. 
Shaivall.  II.  DnU{iiada.  1 2.  Dulhagha.  The  firft  hath 
thirty  Days,  and  the  fecond  twenty  nine,  and  fo  alter- 
natively to  the  end  of  the  Year ;  only  in  the  Intercalary 
Years,  Dulhagha  hath  thirty  Days,  becaufe  of  the  Day 
added,  but  on  all  other  Years  only  twenty  nine. 

But  befides  this  JEra,  the  Mahometans  in  Perjla  have  an- 
other, which  they  reckon  by  in  all  Civil  Matters,  called 
the  JEra  of  Yazdejerd.  It  computes  by  Solary  Years  of 
Three  hundred  fixty  five  Days  without  any  Intercalation, 
and  is  in  ufe  among  the  Aftronomers  all  over  the  Eafi.  It 
hath  its  beginning  ten  Years  after  the  Hegira,  not  from  the 
Death  of  Yazdejerd  (as  all  Chronologers  hitherto,  follow- 
ing 


(  n  )  Alcoraiij  c.  9. 


The  Life'  cf  Mahomet,  51 

ing    the  Miftake   of  Scaliger,  have  erroneoufly  afTcrted) 
but  from  his  fir  It  Advancement  to  the  Crown  of  Perjia. 
The  Hiltory  of  this  Matter  is  thus.     *  After  the  Death 
oiChofroes,  the  Second  of  that  Name  ( which  happen'd 
An.Dom.  6iti.)  in  four  Years  time  eight  feveral  Perions 
having  fucceffively  povTevTed  themfelves  of  the  Throne  of 
Perfui,   and  mo  it  of  them  by  violent  means,  this  created 
fuch  DiftratSHons  and  Confufions  through  all  that  King- 
dom, by  reafon  of  the  great  Divifions,  and    feveral  dif- 
ferent Interests,  which  lo  many  Revolutions  in  fo  mort 
a  time  had  occafion'd  among  them,  that  at  length  all  Par- 
ties growing  weary   of  fo    deftruclive  a  State  of  their 
Affairs,  came  to  an  Agreement  of  fettling  again  under  a 
Prince  of  the  Royal  Family,  and  to  this  purpofe  made 
choice  of  Yazdejerd,  a  Grandfon  of  Chqjroqs,   who  was  a 
young    Man  of  fifteen   Years  old,  and  fent  into  Arabia 
(where   he  was  fled  for  his  Safety)  to  Abu  Beker,  then 
newly  chofen  Succeffor  to   Mahomet,   to  demand  him  for 
their  King  ;  and  having  accordingly   obtain'd    him,  did 
on  the  1 6th  day  of  Junr,  Anno  Bom.  61,2.  in  the  Eleventh 
Year  of  the  Hegira,  place  him  on  the  Throne  of  his  An- 
cestors j  which  being  fo  fignal  a  Reiteration  of  that  King- 
dom to  its  former  Peace  and  Settlement,  after  fo  great  a 
disturbance  of  it,    they  made  this    the  beginning  of  a 
new  JEra  f  among   them,   which  from  the   Name  of 
the   King,      they   called    the  JEra  of  Yazdejerd.      And 
therefore  it  doth  not  begin  from  the  Death  of  that  Prince  5 
for  he  lived  nineteen  Years  after,  and  fought  many  Bat- 
tels againft  the  Saracens,  during  the  Reign  of  Omar  and 
Othmatt,  SuccefTors  of  Abu  Bekcr,  in  defence  of  his  Country, 
till  at  length  he  was  (lain  by  the  Treachery  of  one  of  his 
own  Captains,  in  the  thirty  rlrft  Year  of  the  Hegira,  Anr.o 
Bom.   d'51.  nineteen  Years  after  this  JErxy  denominated 
from  him,  firft  commenced,  which  all  agree  was  in   the 
Eleventh  Year  of  the  Hegira. 

JE  1  Heg. 


*  Abul    Pharaghius,  p.  1 12.  &  p.  1  16.  Futychius,  part  2.  p.  25 <. 
&  p.  296.  E.macm,  lib.  1.  c."z.  &,  c.  4.  t   rT;uS-  Beg.  de 

Co?  itione  Epoch,  c.  j.  Where  fyeakittgof  the  Perlun  Epocha,  he 
laththefe  Words,  Prbcpium  hujus  Epochce  tuit  dies  Martis  initio 
Siini  <}jjo  piimum  regnavit  Vaiifcjcrcltis  fi.ius  SLuhnari. 


5  2  The  Life  of  Mahomet. 

Heg.  i.  <july  16.  A.  D.  6zz.~\  The  firft  thing  that  * 
Mahomet  did  after  his  having  fettled  himfelf  at  Medina, 
was  to  Marry  his  Daughter  Fatima  to  his  Coufin  ^/i.  She 
was  the  only  Child  then  living,,  of  fix  which  were  born 
to  turn  of  r  Cadigha  his  firfl  Wife  ^  and  indeed  the  only 
one  which  he  had,  notwithflanding  the  multitude  of  his 
Wives,  ( p  )  that  furvived  him,  whom  he  exceedingly 
loved,  and  wis  ufed  to  give  great  Commendations  of  her, 
reckoning  her  among  the  perfe&eft  of  Women.  For  he 
was  (  q  )  ufed  to  fay,  That  among  Men  there  were  many 
perfect,  but  of  Women  he  would  allow  only  four  to  be 
fuch,  and  thefe  were  sffiah  the  Wife  of  Pharoah  ;  Mary 
the  Mother  of  Chrijl  5  Cadigha  his  Wife,  and  Fatima  his 
Daughter.  From  her  all  that  pretend  to  be  of  the  Race 
of  Mahomet  derive  their  defcent. 

And  new  the  Impoflor  having  obtain'd  the  End  he  had 
been  long  driving  at,  that  is,  a  Town  at  his  Command  where 
to  arm  Kis  Party,  and  head  them  with  fecurity  ;  for  the  fur- 
ther p.ofccution  of  his  Defign,  he  here  enters  on  a  new 
Scene.  Hitherto  he  had  been  preaching  up  his  Impofture 
for  thirteen  Years  together;  for  the  remaining  ten  Years 
of  his  Life  he.  takes  the  Sword  and  fights  for  it.  He 
had  long  been  teazed  and  perplexed  at  Mecca  with  Qiief- 
tions,  and  Objections,  and  Difputes  about  what  he  Preach- 
ed, whereby  being  often  gravel'd  and  non-plus'd,  to  the 
Laughter  of  his  Auditors,  and  his  own  Shame  and  Con- 
fuiion,  out  cf  hatred  to  this  way  (  r  )  he  henceforth  for- 
bids all  manner  of  difputing  about  his  Rctigiqn  ;  and 
that  he  might  be  fure  to  have  no  more  of  it,  makes  it 
for  the  future  to  be  no  lefs  than  Death  for  any  one  in  the 
leaft  to  contradict  or  oppofeany  of  the  Doclrines  which 
he  had  taught.  The  way  that  hislieligion  was  to  be  pro- 
pagated, he  now  tells  his  Difciples,  was  not  by  Difpu- 
ting,    but  ( s )   by   Fighting ;    and  therefore  commands 

them 


*  Elmacin,  lib.  1.  c.  i.  Abul  Feda,  &c.  (/>  \\  nil   M1.1- 

rj^tiius',  p.  103.  (  <f  )    Abul  Feda,  P<xoc':ii  Spocim.  rift. 

Arab.  p.  1  &$.  (  r  )  Akoran,  c.  4.  Canta  uzett;  O  at.  1. 

."vSecl.  1:.  Joanne?  Andrea-;,  c.  11.  (  s  )  A  coraiS,  c.  1/$, 

,  4,  9,  &*.  Joanne?  And  ccs,  c.  iz.  Difputatio  C  rifti  m,  c.   8.  Can- 

tacuzeni  Out.  1  Apolog.  4.  Richardi  Contmat.o,  c.  10. 


The  Life  oJMahomet.  53 

t'hem  all  to  arm  thcmfelves,  and  flay  with  the  Sword  all 
thofe  that  would  not  embrace  it,  unlefs  they  fubmitted 
to  pay  an  Annual  Tribute  for  the  redemption  of  their  Lives. 
And  accordingto  this  his  Injunction,  even  unto  this  Day, 
all  who  live  under  any  Mahometan  Government,  and  are  not 
of  their  Religion,  (  t  )  pay  an  Annual  Tax  for  a  conltant 
Mulct  of  their  Infidelity  (which  in  Turkey  («)  is  called  the 
Carradge)  and  are  fure  to  be  pumfhed  with  (w)  Death,  if 
in  the  lead  they  contradict  or  oppofe  any  Doctrine  that  is 
received  among  them  to  have  been  taught  by  Mahomet. 
And  certainly  there  could  not  be  a  wifer  way  devifed  for 
upholding  ot  lo  abiurd  an  Impoftnre,  than  by  thus  iilencing, 
under  fo  Fevere  a  Penalty,  ail  manner  of  Opposition  and 
Difpures  againftit. 

After  the  Imfoftor  had  fufficiently  infufed  this  DoVrine 
into  his  Difciples,  he  next  proceeds  to  put  it  in  practice  5 
and  having  erected  his  Standard,  calls  all  rhem  to  come 
armed  thereto-  where  having  enrolled  them  all  for  the 
War,  (  x  )  he  gives  his  Standard  to  his  Uncle  Hamza,  con- 
stituting him  thereby  his  Standard-bearer;  and  out  of  the 
fpecial  Confidence  he  had  in  him,  fent  him  out  on  the 
fir{r  Expedition  which  was  undertaken  in  his  Caufe.  For 
understanding  that  (jy)  the  Caravan  of  Mecca  was  now  on 
the  Road  in  their  return  from  Syria,  he  ordered  out  Hamui 
with  a  Party  of  Thirty  Horfe  to  way-lay  and  plunder 
them  ;  and  he  haring  accordingly  polled  himfelf  in  a 
Wood  in  the  Country  of  Yamama,  by  which  they  were 
to  pafs,  they  tarried  their  coming;  but  on  theirapproach, 
finding  them  guarded  with  Three  hundred  Men,  fent 
from  Mecca  to  convey  them  fafe  home,  he  durft  not  fet 
upon  them,  but  fled  and  returned  to  Medina,  without 
effecting  any  thing.  And  feveral  other  Expedition*, 
which  were  this  Year  undertaken  of  the  fame  nature, 
had  no  better  fuccefs. 

Heg.  z.  July  ',.  A.  D.  <5"23.]  The  next  Yeir  a  very  rich 
Caravan  going  from  Mecca  towards  Syria,  and  carrying  a 


(  t  )  Thevenot,  part  1,  lib.  1.  c.  55.  (  it  )  There  lot, 

pare  1.  lib.  1.  c.  iS.  ( <w  )  Cantacuzen.  Orat.  z.  Sect.  <>. 

Thevcaot,  part.  1.  iib.  1.  c.  2,8.  (  x  )  Elniacin.  lib.  r. 

•*'   *■  (  y  )  Elmacin,  ib.  Pifputat.  Chriftiani,  c  4. 


54  The  Life  of  Mahomet. 

great  quantity  both  of  Goods  and  Money,  which  belong- 
ed to  the  Merchants  of  Mecca,  that  traded  into  that 
Country,  he  went  out  with  Three  hundred  and  nineteen 
Men  to  intercept  it.  But  {a)  coming  up  with  them  at  a 
Place  called  Bedex,  he  found  them  guarded  by  a  Convoy 
of  a  Thoufand  Men,  under  the  Command  of  Abu  Sophian, 
whereon  a  fierce  Battle  enfued  between  them  ;  but  Ma- 
homet gaining  the  Viclory,  Abu  Saltan  made  as  good  a 
Retreat  as  he  could  back  again  to  Mecca,  faving  moil  of 
the  Caravan  with  him,  at  which  Mahomet's  Men  much  (b) 
repined.  However  great  Spoils  were  gained  by  them  in 
this  Battle,  which  had  like  to  have  made  a  Quarrel  among 
them  about  the  Divifion.  For  the  Army  confiding  or 
two  Parties,  the  Men  or  Medina,  who  were  called  the 
Anfers,  that  is,  Mahomet's  Helpers  5  and  the  Men  of  Mecca, 
who  were  called  the  Mohager-vps,  that  is,  the  Companions  of 
his  Flight  5  the  *  former  would  have  had  a  larger  Share 
than  the  latter.  To  falve  this  Controverfy,  Mahomet 
cempofedthe  Eighth  Chapter  of  his  Alcoran,  wherein  he 
adjudgeth  the  fifth  part  to  himfelf,  and  the  reft  to  be 
equally  divided  between  them. 

The  Succefs  of  this  Battle  gave  great  encouragement 
to  the  Impojtor,  and  his  Party.  He  frequently  brags  of  it 
in  his  Alcoran,  and  would  have  it  believed  that  f  two 
Miracles  were  wrought  for  his  obtaining  of  it  ^  the  firft, 
That  Gad  made  his  Enemies  fee  his  jlrmy  as  double  to 
what  it  was,  which  helped  to  difinay  them  5  and  the 
fecond,  That  he  fent  Troops  of  Angels  to  his  afliftance, 
which  helped  to  overcome  them.  They  were  to  the 
number  of  Three  thoufand  (as  he  (e)  himfelf  tells  us) 
but  being  invifible  to  every  one's  Eyes  but  his  alone,  the 
credit  of  it  Kinds  upon  no  better  Foundation,  than  the 
reft  or  his  Impqjiure,  his  own  fingle  Xjcrmony  only. 

This 


{a)  Elmacin,  fib.  1.  c.  r.  Abul  Pharaghiiis,  p.  roi.  Alcoran,  c. 

£.    &  Co:  h    illiicl    cap**                  (h)  Alcoran,  c.  ?. 

*  Horn.  1   Qrientalis,  c.  2.  ad  Suratam  Qc~tavam 

A  coram.  koratf.Cf'J.'Bftiawi                 (e)  Alccjratu 


The  Life  of  Mahomet.  55 

This  Year  he  altered  the  (f)  Kebla,  that  is,  the  PLce 
towards  which  they  directed  their  Prayers.  For  it  was 
ufuul  among  the  People  of  the  Eaji,  of  all  Religions,  to 
obferve  one  particular  Point  of  the  Heavens,  towards 
which  they  all  turned  their  Faces  when  they  prayed.  The 
Jews,  in  what  part  of  the  World  ioever  they  were,  pray- 
ed with  their  Faces  (g)  towards  Jerufalem,  becaufe  there 
was  their  Temple  $  the  Arabians  towards  Mecca,  becaufe 
there  was  the  Caaba,  the  chief  place  of  their  Heathen  Wor- 
fhip  3  the  Sabeans  (i)  towards  the  North-Star  ;  and  the  Per- 
jian  Idolaters,  who  held  Fire  and  Light  to  be  their  chief 
Gods,  (  ^  )  towards  the  Eafi,  becaufe  from  thence  the  Sun 
did  arife,  which  they  held  to  be  the  chief  Fountain  of 
both.  Mahomet,  from  the  beginning  of  his  Impojiuve, 
had  directed  his  Difciples  to  pray  (I)  with  their  Faces  to- 
wards Jerufatem,  which  he  was  ufed  to  call  the  Holy  City, 
and  the  City  of  the  Prophets,  and  intended  to  have  order- 
ed his  Pilgrimages  thither,  and  to  have  made  it  the  chief 
Place  where  all  his  Se£t  were  to  Wor/hip.  But  now 
finding  that  his  Followers  {till  bore  a  fuperllitious  Vene- 
ration to  the  Temple  of  Mecca,  which  had  for  many  Ages 
before  been  the  chief  Place  of  the  Idolatrous  Worfoip  of  the 
Arabians,  and  that  it  would  be  a  very  prevalent  Argument 
to  reconcile  his  Fellow-Citizens  to  him,  if  he  it  1 11  pre- 
ferved  thir  Temple  in  its  former  Honour,  he  changed  his 
former  Law  to  ferve  his  prefent  Purpofe,  and  henceforth 
directed  his  Difciples  to  Pray  with  their  Faces  towards  (m) 
Mecca,  and  ordained  the  Temple  of  that  Place,  which  from 
its  fquare  Form  was  called  the  Caaba  (that  Word  fignify- 
ing  a  Square  in  the  Arabic  Tongue)  to  be  the  chief  Place 
of  Worfhip  for  all  of  his  Religion,  to  which  they  were 
(till  to  perform  their  Pilgrimages,  as  in  former  Times. 
And  to  this  Change  he  was  the  more  inclined,  out  of  his 

E  4  Aver- 


(  f  )  Abul  Pharaghius,  p.  102.  Al  Kodai,  Abul  Feda,  Joajxags 
Andreas,  c.  6.  v.  10.  Buxtorfii  Synago^a  Jud:i:a,  cap.  10.  Maimo- 
nides  in  Halachorh  Tephillah,  c.  '1.  Sat*.  3.  (;g  )   Abul 

Pharaghius,  p.  101.  (i)  Abul  Pharaghius  p.  184.  (/.')  Po- 

cockii  Spec.  Hirt.  Arab.  p.  14S.  (/)  Abul  Feda,  Abul  Pha- 

raghius, p.  10a.  Jo.mnes  Andreas,  c.  6.  Pocck'.ui  Spec.   Hill.  Arab. 
P-  *7.i»         ('»)  Alcoran,  c.  2.  Joannes  Andreas,  0  2.  &  c.  6. 


%6  The  Life  of  Mahomet. 

Averfion  to  the  jfcw,  againft  whom  having,  about  this 
time  contracted  an  irreconcilable  Hatred,  he  liked  not 
any  longer  to  conform  with  them  in  this  Rite.  And 
that  his  Followers  might  be  diftinguifhed  from  them  in  this 
Particular,  is  the  reafon  («)  which  he  himfelf  gives  for 
this  Change.  However,  (o)  many  of  his  Dilciples  were 
much  fcandaliz'd  hereat,  judging  no  Truth  nor  Stability 
in  that  Religion  which  Was  fo  often  given  to  change  j  and 
feveral  left  him  thereon. 

From  this  Time,  the  more  to  magnify  the  Temple  of 
TsAecca,  and  to  give  the  greater  Honour  and  Reputation 
thereto,  have  we  all  thofe  Fabulous  Stories  invented, 
which  the  Impojior  tells  us  concerning  it.  As  that  it  was 
(/>  )  firft  built  in  Heaven  to  be  the  Place  where  the  Angels 
were  to  wor/hip  ;  and  that  Adam  worfhipped  at  it  while 
in  Paradife  3  but  being  caft  down  from  thence  ("for  they 

Elace  Paradife  in  Heaven)  he  prayed  God,  that  he  might 
ave  fuch  a  Temple  on  Earth,  towards  which  he  might 
pray,  and  go  round  it  in  holy  Worfhip  unto  him,  in  the 
lame  manner  as  the  Angels  went  round  that  which  he  had 
feen  ip  Heaven  :  That  thereon  God  fent  down  the  fimili- 
tude  of  that  Temple  in  Curtains  of  Light,  and  pitched  it 
at  Mecca,  in  the  place  where  the  Caaba  now  {lands  j  which 
is,  fay  they,  exactly  under  the  Original,  which  is  in  Hea- 
ven :  That  there,  after  the  Death  of  Adam,  Setb  built  it 
with  Stones  and  Clay  5  and  that  all  the  People  of  God 
there  worshipped  till  the  Flood,  by  which  it  being  over- 
thrown, God  commanded  Abraham  again  to  rebuild  it, 
having  /hewn  him  the  Form  of  the  Fabrick  in  a  Vifion, 
and  directed  him  to  the  Place  by  his  vifible  Skec hinah  re- 
siding on  it  :  That  accordingly  (7)  Abraham  and  Ifmael 
rebuilt  it  in  the  Place  where  it  now  ftands :  And  that 
Ifmael  ever  after,  living  at  Mecca,  there  worshipped  Gad 
with  the  true  Wor/hip  ■  but  his  Pofterity  afterwaids  cor- 
rupted  it  with  Idolatry,  and  prophaned  this  holy  Temple 

with 


(w)  A1  co  an,  c.  2.  (0)  Joannes  Andreas,  c.  6.  (p)SUa~ 

refianij  Poc'eickli  S  ee.  Hift.  Arab.  p.  115.  S  onitce  Appendix  ad  Geo- 
graphic Nubienfem;  0  7.  (7)  Alcoran,  c.  2,  $,  &  22. 
Al  Jannabi  in  vita  Abrahami,  Sharcftani,  Zamachfaari,  ad  cap,  a, 
rani.  Shame  1  Edna,  Liber  Agar.  Joannes  Andreas;  c«  j,  • 


■The  Life  o/Mahomet.  57 

.with  Idols ,  from  which  he  was  now  to  purge  it,  and  con- 
iterate  it  anew  to  the  true  Worfhip  of  God,  to  which  it 
-was  primitively  mended.  And  he  did  not  only  thus  re- 
tain the  Temple  of  M..cca,  but  alfo  the  Pilgrimages  thither, 
and  all  the  abfurd  Rites  which  were  performed  at  them 
in  the  Times  of  Idolatry.  For  thefe  being  the  Things 
which  long  ufe  had  created  a  great  Veneration  for  in  the 
Minds  of  the  Arabians,  by  adopting  them  all  into  his#m/ 
Religion,  he  made  it  go  down  the  eafier  with  them.  And 
indeed  this  was  the  principal  piece  of  his  Craft,  fo  to 
frame  his  new  Religion  in  every  particular,  as  would  beii 
take  with  thofe  to  whom  he  propofed  it. 

As  to  this  Temple  of  Mecca,  and  what  it  was  before  Ma- 
homet, all  that  is  true  of  it,  is  this.  It  was  an  Heathen 
Temple  in  the  fame  Veneration  among  the  Arabs,  that  the 
Temple  of  Delphos  was  among  the  Greeks,  whither  all  their 
(r)  Tribes,  for  many  Ages,  came  once  a  Year  to  perform 
their  Idolatrous  Ceremonies  to  their  Gods  5  till  at  length  Ma- 
homet having  forced  them  to  exchange  their  Idolatry  for 
another  Religion  altogether  as  bad,  made  this  Temple  alfo 
undergo  the  fame  change,  by  appointing  it  thenceforth  to 
be  the  chief  place  for  the  performing  of  that  falfe  Wor- 
ship which  he  impofed,  in  the  fame  manner  as  it  was  be- 
fore of  that  which  he  abolifhed,  and  fo  it  hath  continued 
ever  fince. 

This  fame  Year  he  alfo  appointed  the  Month  of  (s) 
Ramadan  to  be  a  Month  of  Faft.  At  his  firft  coming  to 
Medina,  (t)  finding  the  Jews  obferving  the  Celebration 
of  their  are'it-Faft  of  the  Expiation  on  the  Tenth  of  their 
firft  Month,  which  is  Tifri,  he  afked  what  it  meant  5  And 
being  told  it  was  a  Faft  appointed  by  Mofes,  he  replied, 
that  he  had  more  to  do  with  Mofes  than  they  j  and  there- 
fore ordained  the  Tenth  Day  of  Moharram,  the  Firfl; 
Month  of  the  Arab  Year,  to  be  a  Solemn  Faft  with  his  Mufjle- 
mans  in  imitation  hereof,  which  by  a  Name  alfo  borrowed 
from  the  Jews,  he  called  Ajhura,   which  is  the  fame  with 

the 


(>•)   Shareftani,  Co'H  Norx  rd  Alfraganrim,  p.  8,  &  9.  MakriU. 
Poccu'ki!  Spec.  Hiit.  Arab.  p.  177,  &  jn,  (y)  Abul  Phara- 

gluus,  p.  xoa.  Al  Kodai.  (t)  Al  Kazwini,  Pocockii  Specim. 

Hilt  Arab,  p,  }o% 


58  The  Life  of  Mahomet: 

the  Hebrew  Apor,  that  is,  the  Tenth,   it    being  the    (u) 
Tenth  Day  of  the  Month  Ttfri,  on  which  this  Faji  of  the 
Expiation  was  kept  among  them.      And  he  did  alfo    at 
firft  adopt  other  of  their  Fajis  into  his  Religion,  hoping 
by  thefe  means  to  win  tnem  over  unto  him.     But  finding 
them  ftill  to  oppofe  him  all  they  could,  and  on  all  Occa- 
iions  to  perplex  him  and  his  Followers  with  Queftions  and 
Difficulties  about  his    Religion,  which  he  could  not  find 
Anfwers  for,  and  on  the  account  hereof  to  difparage  and 
deride  him  and  his  Impojiure,  he  contracted  that  Averfion 
and  Hatred  againft  them,  that  he  refolved  to  differ  from 
them  (w)  in  this  too,  as  well  as  in   the  particular  laft 
mention 'd  ;  and  therefore  aboliming  the  faid  Fajis,  which 
he  had  taken  from  them,    in  imitation  of  the  Chriftian 
way,  with  whom  about  this  time  (itfeems)   he  was  very 
defirous  to  ingratiate  himfelf,    he  appointed  the  whole 
Month  of  Ramadan  to  be  as  it  were  his  Lent,  or  a  continued 
time  of  folemn  Fafting.      And  this  Year  the  Month  of 
Ramadan  beginning  in  the  Month  of  March,  it  did  now 
exactly  fall  in  with  the  time  of  the  Chriftian  Lent.   But  the 
reafon  which  he  himfelf  gives  for  his  appointing  of  it,  was, 
becaufe  (*)  on  this  Month,  as   he  pretends,  the  Alcoran 
firft  came  down  from  Heaven  to  him  ;  that  is,  that  Chapter 
of  it  which  he  firft  publi/hed.     Before,  it  was  a  Month 
ufually  (y  )  dedicated  to  Jollity  and  good  Chear  among 
the  Arabs,  and  while  they  intercalated  the  Year,  always 
fell  in  the  heat  of  Summer  5  and  therefore  it  was  called 
Ramadan,  (  x  )  becaufe  or  the  Ramado'l  Har,  i.  e.  the  vehe- 
mency  of  the  heat,  which  then  happen'd. 

The  reft  of  this  Year  (  a  )  he  fpent  in  Predatory  Ex- 
cursions upon  his  Neighbours,  robbing,  plundering  and 
deftroying  all  thofe  that  lived  near  Medina,  who  would 
not  come  in  and  embrace  his  Religion. 

//<?£.  2.  June  24.  -d>  D.  624.]  The  next  Year  he  made 
War  (&)  upon  thofe  Tribes  of  the  Arabs,  which  were  of 

the 


(«)  Leviticus,  c.  ic  v.  2.9.  Mifna  in  Tract.  Toma,  &  Maimo- 
nides  in  Tract.  \cm  Kippur.  (<iv)  Ebnol  Arhir.  (x)  Al- 

coran, 0  2.  (y)  Ebn  Ahmed,  Al  Makrizi,  Pocockii  Spec. 

Hift.  Arab.  p.  iy<{.  (t.)  Al   Jauhan,  Ebnol  Athir,  Golii 

Notas  ad  AlFraganum,    p.  7.  Pocockii   Spec.  Hill.  Arab.  p.   176. 

(a)  Elmacin,  Abul  Pharaghius.  (fc)  Elmacin,  1.  c.  I, 


The  Life  of  M  a h  o  m  e t.  59 

the  Jewifi  Religion  near  him  ;  and  having  taken  their 
('a/ties,  and  reduced  them  under  his  Power,  fold  them  all 
for  Slaves,  and  divided  their  Goods  among  his  Followers. 
He  being  exceedingly  exafperated  again!!  Caab,  one  of  their 
Rabbits,  this  War  was  principally  undertaken  for  his  Hike, 
that  he  might  take  him  (Y)  and  put  him  to  Death  5  but  not 
being  able  to  light  on  him  in  any  of  thofe  Places  which 
he  had  taken,  he  fent  out  Parties  to  fearch  after  him,  or- 
dering them  to  kill  him  whereever  they  mould  find  him. 
The  Reafon  of  his  (d)  bitter  Hatred  againft  him  was  this. 
Caab  was  a  very  eminent  Poet  among  the  Arabians,  and 
having  a  Brother  called  Bejair,  that  had  turned  Mahometan, 
he  made  a  very  Satyrical  Poem  upon  him  for  this  Change, 
wherein  he  fo  terribly  galled  the  Impojhr,  that  he  could 
not  bear  it,  but  refolved  to  revenge  the  Affront  with  his 
Deftruclaon,  if  ever  he  could  get  him  into  his  Hands. 
For  fome  time  Caab  elcaped  all  the  Snares  which  he 
laid  for  him  j  but  after  his  Power  had  encreafcd  fo  far, 
that  the  greater  part  of  Arabia  had  fubmitted  to  him, 
he  found  he  could  be  no  longer  fafe,  but  by  making  his 
Peace  with  him  5  and  therefore  to  purchafe  it,  came  in 
unto  him,  and  profeffed  himfelf  a  Mahometan  alfo.  Hereon 
Mahomet  bad  him  repeat  that  Poem  which  had  fo  much 
offended  him,  which  he  did,  putting  the  Name  of  Abu  Belter 
in  every  Verfe,  where  formerly  was  the  Name  of  Mahomet  5 
but  this  not  doing,  Mahomet  would  not  give  him  his  Par- 
don, although  at  that  time  he  did  not  take  any  Advan- 
tage of  his  voluntary  coming  in  unto  him.  Whereon 
putting  his  Wits  to  work,  he  had  recourfe  to  this  farther 
Device  for  the  obtaining  of  his  Security  from  him.  For 
being  inform'd  that  Mahomet  had  lately  gotten  a  new 
Miftrefs,  whom  he  exceedingly  doated  upon,  and  much 
regretted  her  Abfence  from  him,  while  then  abroad  upon 
the  Wars  j  the  crafty  Jew  (truck  in  with  this  Paflion  for 
the  mollifying  of  him,  and  compofed  an  excellent  Poem 
in  her  Commendation,  which  having  repeated  before 
him,  he  fo  took  the  Heart  of  the  old  Lecher  thereby,  that 
he  not  only  pardon'd  him,  but  alfo  received  him  into  the 

Number 


(r)  Elmacin.  ib.  (d)  Eccheleufis  Hid.  Arab,  part  1.  Co 

I.  <5c  Eutych.  Viadkat.  p.  303,  &  304. 


60  The  Life  of  M  a  h  o  m  e  t. 

Number  of  his  particular  Favourites,  and  made  him  one  of 
his  chief  Confidents  ever  after.  An<l  as  a  Mark  of  his  Fa- 
vour, then  beftowed  on  him  the  Cloak  which  he  wore  j 
which  being  kept  by  him  out  of  an  affected  Veneration 
to  the  Impojtor,  as  an  holy  Rel:ck>  was  afterwards  bought 
by  Moaivias,  when  he  came  to  the  Empire,  for  Thirty 
thoufand  pieces  of  Gold,  and  was  made  the  Robe  which 
he  and  all  his  Succeffors  of  the  lioufe  of  Ommia  conftantly 
wore  on  all  Solemn  Occasions.  And  it's  faid  of  this  Caab, 
that  he  afterwards  became  fo  intimate  with  the  Impofior, 
that  he  took  him  into  his  greatelt  Secrets,  even  to  that  of 
the  lmpofture  itfelf,  in  compofing  the  Alcoran,  for  which 
his  great  Skill  in  the  Ara-bU\  Language,  and  all  other 
Learning  then  in  ufe  among  them,  exceedingly  qualify 'd 
him. 

Towards  the  end  of  this  Year  happened  the  Battle  of 
Ohud,  which  had  like  to  have  proved  fatal  to  the  Impofior. 
For  (e)  Ahw,  Sophian,  to  revenge  the  laft  Year's  Affront, 
marched  againft  him  with  an  Army  of  Three  thoufand 
Foot  and  Two  hundred  Horfe ;  and  having  feized  the 
Mountain  of  Ohud,Cf)  which  was  only  four  Miles  diftant 
from  Medina,  he  Jo  diftreffed  that  Place  from  thence,  that 
'Mahomet  was  forced  to  hazard  Battle  to  diflodge  him  from 
that  Poft,  although  he  could  make  no  more  than  a 
Thoufand  Men  to  lead  out  againft  him.  However,  in 
the  flrft  Conflict  he  had  the  better,  but  at  laft  being  over- 
born by  the  Number  of  the  Enemy,  he  loft  many  of  his 
Men,  and  among  them,  Hamza  his  Uncle,  who  bore  the 
Standard,  and  was  himfelf  grievoufly  wounded  in  feveral 
places,  and  had  been  ilain,  but  that  Tclha,  one  of  his  Com- 
panions, and  Nephew  to  Abu  Belter,  came  in  to  his  refcue,  in 
which  Action  (g)  he  received  a  Wound  in  his  Hand, 
which  deprived  him  of  the  ufe  of  fome  of  his  Fingers 
ever  after. 

To  falve  the  Objections  which  were  raifedagainft  him 
on  this  Defeat,  he  was  much  put  to  it.     Some  (h)  argu- 
ed 


0)  Elmacin.  lib.  i.  c.  I.  Abul  Pharaghius,  p.  102.         (/)  Geo- 
graphia  Nubienfis  Clim.  2.  parr.  <,.  (?)  Difputatio  Chriftiani, 

c.  5;  iv'ith  a-h ic h  compare  Abul  Pharag'':us,   p.   117.  For  there  it  it 
faid  Telha  had  a  lame  Band,  (.h)  Alcoran.,  0  3.    • 


The  Life  of  Mahomet.  6i 

ed  againft  him,  How  he  that  was  a  Prophet  of  Gody    aitfl 
fo  much  in  his  Favour  as  he  pretended,  could  be  over- 
thrown in  Battle  by  the  Infidels  ?    And  others  murmured  as 
much  for  the   Lois   of  their  Friends  and  Relations  who 
were  flairi  in  the  Battle.     To  fatisfy  the  former,  he  laid 
the  Caufe  of  the  Overthrow  on  the  Sins  of  fome  that 
followed  him  3  and  faid,  that  for  this  Reafon  God  fuffered 
them  to  be  overthrown,  that  fo  the  Good  might  be  dif- 
tinguifh'd  from  the  Bad,  and  thofe  who  were  true  Believers 
might  on  this  Occafion   be  difcerned  from   thofe  who 
were  not.     And  to  (till  the  Complaints  and  Clamours  of 
the  latter,  he  invented  his    Doclrine  of  Fate  and  Dejiiny, 
telling  them,  that  thofe  who  were  flain  in  the  Battle, 
though  they  had  tarried  at  home  in  their  Houfes,  muft 
have  died  notwithstanding  when  they  did,  the  time  of 
every  Man's  Life  being   predeftinated  and   determined 
by  Gody  beyond  which  no  Caution  is  able  in  the  leaft  to 
prolong  it  5  that  the  Dejiiny  of  all  is  ftated  to  an  Hour, 
which  cannot  be  altered  5  and  therefore  thofe  who  were 
flain  in  the  Battle,  died  no  fooner  than  they  muft  other- 
wife  have  done  3  but   in  that  they  died  fighting  for  the 
Faith,  they  gained  the  Advantage  of  the  Crown  of  Mar- 
tyrdom, and  the   Rewards  which  were  due  thereto  in 
Paradife,  where  he  told  them  they  were  alive  with  God  in 
everlafting  Blifs,  which  was  of  greater  Advantage  than  all 
the  Treafurei  of  the  World  could  in  this  Life  have  been 
unto  them  :  That  they  were  there  rejoycing  very  much, 
that  they  had    laid   down  their  Life  fo  happily,  as  by 
thus  fighting  in  the  Caufe  of  Gody  and   Ms  Law,  and  were 
expreffing   among  themfelves  exceeding  Gladnefsj  that 
thofe  who  ran  to  hinder  them  from  going  to  the  Battle 
met  them  not.     Both  which  Doftrines  he  found  fo  well  to 
ferve  his  turn,  that  he  propagated  them  on  all  Occafions 
after.     And  they  have  been  the  darling  (i)  Notions  of  all 
this&ff  ever  fince,  efpecially  in  their  Wars,   where  cer- 
tainly nothing  can  be  more  conducive  to  make  them  fight 
valiantly,  than  a  fettled  Opinion,  That  whatever  Dangers 
they  expofe  themfelves  to,    they  cannot  die  either  fooner 

or 


(i)  Ricaut'j  H'ifcry  of  the  Trefent  State  of  the  Ottoman  Empire* 
Bcok  i.e.  8. 


62  The  Life  of  Mahomet, 

of  later  than  is  otherwife  unalterably  predetermined  that 
they  mutt  $  and  that  in  cafe  this  predetermined  time  be 
come,  in  dying  fighting  for  their  Religion,  they  mall  ob- 
tain that  Happinefs,  as  to  become  Martyrs  thereby,  and 
immediately  enter  into  Para&fe  for  the  Reward  here- 
of. 

Heg.  4.  June  13.  A.  D.  (Si 5.]  In  the  Fourth  Year  of 
the  Hegira  he  waged  War  (  4)  with  the  Nadirites,  xTribe 
of  the  Jeu-ifi  Arabs  in  his  Neighbourhood,  whom  he 
preffed  fo  hard,  that  he  forced  them  to  leave  their  Caftles  j 
part  of  them  retiring  to  Cbaibar,  a  City  belonging  to 
thofe  of  their  Religion  $  and  part  flying  into  Syria.  Thofe 
latter  that  fled  into  Syria,  Mundir  Ehn  Omar,  with  a  Party 
of  the  Men  of  Medina,  purfued  after,  and  having  over- 
taken them  near  the  Borders  of  that  Country,  put  them 
all  to  the  Sword,  excepting  only  one  Man  that  efcaped. 
With  fuch  Cruelty  did  thofe  Barbarians  iirft  fet  up  to 
fight  for  that  hnpojiure  they  had  been  deluded  into.  This 
fame  Year  he  fought  the  fecond  Battle  of  Beder,  and  had 
many  other  Skirmifhes  with  thofe  who  refufed  to  fubmit 
to  him,  in  which  he  had  fometimes  profperous,  and  fome- 
times  dubious  Succefs. 

But  while  his  Army  was  Abroad  on  thefe  Expeditions, 
fome  of  his  Principal  Men  engaging  at  Play  and  Drink, 
in  the  heat  of  their  Cups  fell  a  quarrelling,  which  raifed 
fuch  a  Difturbance  among  the  rert  of  his  Men,  that  they 
had  like  to  have  fallen  all  together  by  the  Ears,  to  the 
confounding  of  him  .and  all  his  Defigns ;  and  therefore 
for  the  preventing  of  the  like  Mifchief  for  the  future, 
(  /)  he  forbad  the  ufe  of  Wine,  and  all  Games  of  Chance 
ever  after.  And  to  make  his  Prohibition  the  more  in- 
fluential, he  backs  it  with  a  ( m  Jl  Fable  of  Two  Angels, 
called  Arut  and  Marut,  who  he  tells  us  were  in  times  pair 

lent 

. i > 

(k)  Elmacin;  1.  1.  c.  r.  Abul  Pha/agbius,  p.  102.  (/)   Al 

Kodai,  Pococl.ii  Specim.  H lib  Arab.  p.  175.  Alcoran,  c.  5.  Fortalit. 
Fid.  lib.  4.  Coniid.  5.  (wz)  Alcoran,  cap.  2.  ZamachTiari  cV 

BKl.iwr^tirqrre  ■Commentarores  ad  Hind  capon  Dr.lo^m  Mahomet;'; 
cum  Abdol'ah,  Richaidi  Conrutatio  i-cgii.  S.iracenkw,  c.  4.  Canta- 
cuzen.  O.ar.  z.  Sect.  15.  Eellouius,  1.  3.  0  6.  GuadaguoJ.  TracM. 
c.  4.  e  Lib:©  Agar. 


The  Life  of  Mahomet.  63 

fbnt  down  from  Hoxven  to  adminifter  Juftice,  and  teach 
Men  Righteoufnefs  in  the  Province  of  Babylon  j  that  while 
they  were  there,  a  certain  Woman  coming  to  them  for 
Jutiice,  invited  them  home  to  Dinner,  and  fet  Wine  be- 
fore them,  which  God  had  forbidden  them  to  drink  3  but 
being  tempted  by  the  Pleafantnefs  of  the  Liquor  to  tranf- 
grefs  the  Divine  Command,  they  became  fo  drunk,  that 
they  tempted  the  Woman  to  Le  wdnefs  5  who  promiied  to 
confent,  on  condition  that  the  one  of  them  mould  firft 
carry  her  to  Heaven,  and  the  other  bring  her  back  again. 
But  the  Woman  being  got  to  Heaven  would  not  come  back 
again,  but  declared  to  God  the  whole  Matter.  Where- 
upon, for  Reward  of  her  Chaftity,  me  was  made  the 
Morning-Star.  And  the  Angels  having  this  Option  given 
them,  whether  they  would  be  punifhed  for  their 
Wickednefs,  either  now,  or  hereafter,  chofe  the  former; 
whereupon  they  were  hung  up  by  the  Feet  by  an  Iron 
Chain  in  a  certain  Pit  near  Babylon,  where  they  are  to 
continue  fufFering  the  Punifnment  of  their  Tranfgreffion 
till  the  Day  of  Judgment.  And  that  for  this  Reafon  God 
forbad  the  ufe  of  Wine  to  all  his  Servants  ever  after.  But 
(w)  Busbequiu>s,  and  out  of  him  (0)  Ricaut  give  the  Reafon 
©f  his  forbidding  the  ufe  of  Wine  from  another  Occafion  5 
which  they  thus  relate  ;  Mahomet  making  a  Journey  to  a 
Friend  of  "his,  at  Noon  entered  into  his  Houfe,  where  there  wm 
a  Marriage- Feaji  3  and  fitting  down  with  the  Guefis,  he  obfer- 
xedthem  to  be  very  merry  and  jovial,  ki fling  and  embracing  one 
another,  which  ,w*s  attributed  to  the  Cheerfulnefs  of  their  Sprits 
raifed  by  the  Wine,  fo  that  he  blejfed  it  as  a  J  acred  Thing  in  be- 
ing thus  an  lnflrument  of  much  Love  among  Men.  But  retur- 
ning to  the  fame  Houfe  the  next  Day,  he  beheld  another  Face  of 
Things,  as  Gore-blood  on  the  Ground,  an  Hand  cut  off,  an  Arm% 
Foot,  and  other  Limbs  difmembred,  which  he  w.ts  told  was  the 
.Effetl  off  the  Brawls  and  Fighting,  occafion' 'd  by  the  Wine,  which 
made  them  mad,  and  inflamed  them  into  a  Fury,  thus  to  defiroy 
one  another.  Whereon  he  changed  his  Mind,  and  turned  his  for- 
mer Bleflinginto  a  Curfe,  and  forbad  it  ever  after  to  all  his  Dif~ 
ciples.     But  he  himfelf  feems  totally  to  refer  the  Reafon 

of 


(  n  )  Epift.  3.  (  o).Hijtorv  of  the  Frefent  State  of  the 

Ottoman  Empire,  Beck  1.  c.  z^ 


<54  The  Life  of  Mahome  t. 

of  the  Prohibition,  to  the  Quarrel  which  Wine  and  Plaf 
at  Games  of  Chance  had  caufed  among  them.  For  in  the 
$tb  Chapter  of  the  Alcoran ,  where  he  gives  his  Law  con- 
cerning this  Matter,  his  Words  are,  The  Devil  dejires  to 
fow  Dijfenfion  and  Hatred  among  you,  thro''  Wine  and  Games  of 
Chance ,  to  divert  you  from  remembnng  Godt  and  praying  unto 
him.  Abandon  JP  tne  and  Games  of  Chance.  he  o  edient  to 
God,  and  the  Prophet  his  Apojile,  and  take  heed  to  your,  elves. 
The  Truth  of  the  Matter  is,  the  Arabians  (p  )  were 
given  to  drink  Wine  to  great  Excefs,  when  they  could 
come  by  it  ;  and  being  of  an  hot  Temper,  as  living  molt 
of  them  within  the  Torrid  Zone,  were  liable  to  be  inflamed 
by  it  into  the  higher!  Diforders  $  and  this  Mahomet  having- 
had  fufEcient  Experience  of,  particularly  in  the  dangerous 
Inftance  I  have  mentioned,  did,  in  refpecl:  of  his  Ara- 
bians, prudently  enough  provide  againit  the  like  Mif- 
chief  for  the  future,  by  thus  taking  away  the  Caufe  from 
whence  it  did  flow. 

Heg.  5.  June  i.  A.  D.  62. 7.]  The  next  Year  was  the 
War  of  the  Ditch,  where  Mahomet  was  in  great  Danger  of 
being  totally  ruined.  P"or  the  Men  of  Mecca  having  en- 
tred  into  Confederacy  with  feveral  of  the  Tribes  or -the 
Jewijh  Arabians,  to  whom  he  had  declared  himfelf  a  mor- 
tal Enemy  (  q  )  marched  againft  him  under  the  Com- 
mand of  jofiph,  the  Brother  of  Abu  Sophian,  with  an  Army 
of  Ten  thoufand  Men.  Mahomet  march'd  forth  to  meet 
them}  but  being  terrified  with  their  Number,  by  the 
Advice  of  Abdollah  Ebn  Salem,  the  Perfjan  Jew  above  men- 
tion'd  (whomElmacinm  calls  Salman)  fortified  himfelf  with 
a  deep  Ditch,  within  which  Intrenchment  the  Enemy 
befieged  him  many  Days,  which  time  the  crafty  Impojior 
employed  to  corrupt  over  to  his  Intereft  their  leading 
Men.  In  which  Attempt  having  fucceeded  with  fbme 
of  them,  he  did,  by  their,  means,  fow  fuch  DiCfenfions 
among  the  reft,  as  foon  extricated  him  from  all  this 
Danger  he  was  fallen  into,  which  happened  on  this  Oc- 
caflon.     There  was  then  in  the  Enemies  Camp,  (r)  Amrui 

Ebn 


(£)  Ecchelenfis  Hifl.  Arab.  Pair.  1.  c.   5.  Richardi  Co  futatio, 
c.  8.  (<f)  Elmacin,  ].  1.  c.  I.  Abul  Pharaghius,  p*  ioi- 

(v)  Ecchelcnus,  Hift.  Arab,  p,  1.  c  $«  Abul  Prwaghius,  p»  K*< 


The  Life  o/Mahomet.  %f 

Elm  Aland,  an  eminent  Korajhifl,  and  Uncle  to  Ah,  who 
having  the  Reputation  of  being  the  bell  Horfeman  invent- 
biay  to  mew  his  Manhood  while  the  two  Annies  iay  thus 
idle  againli  each  other,  rode  up  to  Mahomet's  Trenches, 
and  challcng'd  any  of  his  Army  to  fight  with  him  in  a 
iingle  Combat.  Aliy  although  his  Nephew,  accepts  the 
Challenge  j  and  having  ilain  Amrut,  and  alfo  another  that 
came  to  his  Affiitance,  thole  whom  Mahomet" a  Injh-uments 
had  wrought  into  a  Diflenlion  from  the  reifj  took  this 
Opportunity  (  s  )  to  defert  the  Camp,  and  march  home. 
\\  hole  Examjrte  the  reft  in  this  Conllernaticn  following, 
the  whole  Army  broke  up,  and  feparated.  And  fo  this 
War,  from  winch  fo  much  was  expecled,  ended  in  no- 
thing but  the  lofs  of  fix  Men  on  Mahomet's  fide,  and 
three  on  the  other. 

But  tho'  the  Enemy  could  make  no  ufe  of  the  Advan- 
tage they  had,  yet  (r)  Mahomet  knew  how  to  make  the  belt 
of  that  which  they  gave  him  by  rhis  Retreat.  And  there- 
fore immediately  marching  after  the  Cozaitesy  one  of  the 
li-xijb  Tribes  confederated  againll  him,  befieged  them  in 
their  Fortreflfes,  and  forced  them  ro  lurrender  at  Mercy 
to  Saad  Elm  Saad,  one  of  his  chief  Commanders.  But  he 
being  fore  of  a  Wound  he  had  received  at  the  War  of 
the  Ditch,  in  revenge  thereof  caufed  all  the  Men,  and 
among  them  Hahib  EbnAtab  their  chief  Commander,  to  be 
put  to  the  Sword,  and  the  Women  and  Children  to  be  fold 
for  Slaves,  and  all  their  Goods  to  be  given  for  a  Prey  unto 
his  Soldiers  ;  and  as  foon  as  this  was  executed,  died  himfelf 
of  the  Wound,  which  he  had  thus  cruelly  revenged. 

He^.6.  May  2.3.  A.  I).  627.]  In  the  iixth  Yearhefub- 
dued  («)  the  Lahianitesy  the  Muftalachites,  and  feveral 
other  'Tribes  of  the  Arabs  The  Mujialachites  were  of  the 
Poflerity  of  the  Chozaitts,  whom  Cofa  expelled  out  of 
Mecca,  (tr)  Mahomet  having  overthrown  them  in  Battle, 
flew  moll  of  the  Men,  according  to  his  bloody  manner, 
and   took  their   Wives   and    Children  Captives,   among 

F  whom 


(  s  )  Abul  Pkaraghius,  p.  ioz.  Elmacin.  L  1.  c.  u  (  t )  Fl 

mac  ...  I.  i.e.  1.  (  0)  Abul  Pharaghius,  p.  ioz.  Elrtucin. 

'■  i-  c  1.  (w)  Abul  FcJji,  Pocockn"  Specim,  Hift.  Arab. 

p.  42. 


66  The  Life  o/Mahomet. 

whom  finding  Jtiweirx,  the  Daughter  of  Hareth,  a  Wo- 
man of  excellent  Beauty,  (x)  he  fell  in  Love  with  her, 
and  took  her  to  him  to  Wife,  and  for  her  fake,  releafed 
all  of  her  Kindred  that  were  found  among  the  Cap- 
tives. 

And  now  the  Impoflor,  after  fo  many  Advantages  ob- 
tained in  his  Wars,  being  much  encreafed  in  Strength 
(y  )  marched  his  Army  againft  Mecca,  and  at  Hadabia,  a 
Place  near  that  City,  on  the  Road  from  thence  to  Jodda, 
a  Battle  was  fought  between  them,  the  Confequence  of 
which  was,  that  neither  fide  gaining  any  Advantage  over 
the  other,  they  there  agreed  on  a  Truce  for  ten  Years  ;  The 
Conditions  of  which  were,  That  all  within  Mecca,  who 
were  for  Mahomet,  might  have  liberty  to  join  themfe'ves  to 
him  j  and  on  the  other  fide,  Thofe  with  Mahomet,  who  had 
a  mind  to  leave  him,  and  return  to  their  Houfes  mMecca, 
might  alfo  have  the  fame  Liberty.  But  for  the  future,  if  any 
of  the  Citizens  of  Mecca  fhould  go  over  to  Mahomet  with- 
out the  Confent  of  the  Governor  of  the  City,  he  mould  be 
bound  on  demand  to  render  them  unto  him.  And  that 
if  Mahomet,  or  any  of  his  Party,  had  a  Mind  to  come  into 
the  City,  they  might  have  Liberty  fo  to  do  at  any  time 
during  the  Truce,  provided  they  came  unarmed  in  a 
peaceable  way,  and  tarried  not  above  three  Days  at  a 
time. 

By  this  Truce  Mahomet  being  very  much  confirmed  in 
his  Power,  took  on  him  (i)  thenceforth  the  Authority 
<jf  a  King,  and  was  inaugurated  by  the  chief  Men  of  his 
Army,  under  a  Tree  near  Medina,  which  immediately  (it 
feems,  curfed  by  the  Authority  given  fo  wicked  an  Im- 
fojior  under  it)  wither'd  away  and  perim'd,  which  the 
Mahometans  themfelves  relate,  but  make  another  Interpre- 
tation of  it. 

On  Mahomet's  having  thus  made  Truce  with  the  Men  of 
Mecca,  and  thereby  obtained  free  Accefs  for  any  of  his 
Party  to  come  into  that  City,  he  thenceforth  ordained  them 
to  make  their  (a)  Pilgrimages  thither,    which    have  ever 

fince 


(x)   Elniacia.  1.  I.  c.  i.  (^)  Elmacin.  ib.  (^)EI- 

macin,  ic.  {a)  Al  Kodai,  Pocockii  Spccim.  Kift.  Arab.  p. 

175- 


The  Life  of  Mahomet.  6j 

fince  with  fo  much  Religion  been  obferved,  by  all  of  his 
Sett,  once  every  Year.  This  was  an  ancient  Rite  of  the 
Heathen  Arabs,  it  having  been  a  conftant  Ufage  (b)  among 
them  for  many  Ages  foregoing  to  come  once  a  Year  to  the 
Temple  of  Mecca,  there  to  worfhip  their  Heathen  Deities. 
The  time  of  this  their  Pilgrimage,  (c)  was  in  the  Month  of 
Dulbagha  ;  and  on  the  tenth  Day  of  that  Month  was  their 
great  Ftftival,  in  which  the  chiefeft  Solemnities  of  their 
Pilgrimage  were  performed,  and  therefore  it  was  called  Ayd 
al  Cabir,  i.  e.  the  great  Feaji  3  and  alio,  becaufe  theie  So- 
lemnities did  chiefly  confift  in  offering  up  Sacrifices  and 
Oblations,  Ayd  al  Corban,  that  is,  The  Feaft  of  Oblation  5 
and  the  whole  Solemnity,  Al  Hagha,  i.  e.  The  Solemn  Fejli- 
ral,  in  the  fame  Senfe  as  the  Hebrew  Word  Chag,  from* 
which  it  is  derived,  fignifieth  any  of  the  three  Solemn  Fef- 
tivalsi  on  which  the  Jews  were  thrice  every  Year  to  appear 
before  the  Lord  at  the  Temple  of  Jerufalem.  And  from 
hence  the  Month  in  which  this  EJiival  falls,  is  called 
among  them  Dulhaghat  which  is  as  much  as  to  fay,  The 
Month  of  the  Solemn  Fejiixal.  And  that  all  might  have  free 
Liberty  fafely  to  come  to  this  Fejlival  from  all  Parts  of 
Arabia,  and  again  fafely  return,  was  the  reafon  that  not  on- 
ly this  Month,  butalfo  the  preceeding  and  following  were 
held  Sacred  among  them,  in  which  it  was  not  lawful  to 
ufe  any  A 61  of  Hoftility  againtt  any  Man,  as  I  have  afore 
/hewn.  And  therefore  this  Solemn  Pilgrimage  to  Mecca  ha- 
ving been  a  Religioiti  Ufage,  which  all  the  Tribes  of  the  Arabs 
had  long  been  devoted  to,  and  was  had  in  great  Venera- 
tion among  them,  Malomet  thought  not  fit  to  ruffle  them 
with  any  Innovation  in  this  Matter,  but  adopting  it  into 
his  Religion,  retained  it  juft  in  the  fame  manner  as  he 
found  it  praclifed  among  them,  with  all  the  ridiculous 
Rites  appendant  thereto  3  andfo  it  is  obferved  even  unto 
this  Day  by  all  of  that  Religion,  as  one  of  the  Fundamen- 
tal Duties  of  it.  For  the  Crafty  Impojtor  taught  them  concer- 
ning it  (as  he  did  of  all  the  other  Heathen  Rites  of 'the  Arabs , 
which  he  found  neceffary  to  retain)  that  it  was  a  Com- 
F  2  mand 


(b)  Vide  fupra  ad  Annum  Hegirse  fecundum*  (0  Sha- 

reiuni,  Makrizi,  Golii  No.x  .id  Alfragunum,  p.  8,  &  ?>  Potocku 
Spec,  Hift,  Arab,  p.  177, 


68  The  Life  of  IVTa  h  o  m  e  t. 

mand  from  God  to  Abraham  mdlfmael,  annually  to  obferve? 
this  Pilgrimage  to  Mecca  5  and  that  it  was  given  unto  them 
on  their  rebuilding  the  Caaba  $  and  that  atfirir.  it  was 'on- 
ly ufed  to  the  Honour  of  God,  in  the  coming  of  all  the 
Arabs  thither  once  every  Year,  there  to  worfhip  together 
before  him  in  one  Holy  AfTembly,  in  the  fame  manner  as 
the  Jevs  were  after  commanded  thrice  every  Y  ear  to  worfhip 
before  him  in  their  three  Solemn  FefHvals  at  Jerujalem  : 
But  that  in  procefs  of  Time  it  became  perverted  to  Ido- 
latry, from  which  he  was  now  commanded  again  to   re- 
ftore  it  to  its  primitive  Ufe.     And  in  the  making  of  this 
Eltablifhment,  he  had  no  fmall  refpecl  to  his  Native  City, 
that  he  might  preferve  to  it  the  fame  benefit  of  this  Pil- 
grimage, which  it  had  before  fo  long  enjoyed.     And  in 
thus  providing  for  the  Intereft  of  that  People  in  the  very 
Religion  which  he  was  a  framing,  he  thought  he  might 
the  eafier  prevail  to  draw  them  over  unto  it.     And  in 
this  he  was  not  miftaken.     For  had  he  totally  abolifhed 
this  Pilgrimage,    it    being  the  greatefl   Honour  and   Be- 
nefit which  that  Place  enjoyed,  and  by  which,  indeed, 
it  did  moltly  fubfift  5   their  Intereft  would  have  enga- 
ged them  to  that  vigorous   Oppofition  againft  him,  that 
in  all  likelihood  he  would  never  have  become  Mafter  of 
that  City,  and  for  want  thereof  have  mifcarried  in  the 
whole  Defign. 

Heg.  7.  May  11.  A.  D.  tfiS.]  And  now  being  thus 
efrablifhed  in  the  Sovereignty,  which  he  had  been  fo 
long  driving  at,  he  took  to  him  all  the  Infignia  belong- 
ing thereto  ;  but  fo  that  ftill  he  retained  the  Sacred  Charac- 
ter, of  Chief  Pontiff  oi  his  Religion,  as  well  as  the  Royal, 
which  he  had  now  inverted  himfelf  with,  and  tranfmitted 
them  both  together  to  all  his  Succeflbrs,  who  by  the 
Title  of  Caliphs  reigned  after  him  ;  fo  that  they  were  in 
the  f\me  manner  as  the  Jeirijh  Princes  of  the  Race  of  the 
Maccabees,  Kings  and  Chief  Priejis  of  their  People  at  the 
fame  time.  Their  Pontijical  Authority  chiefly  conlilled 
in  giving  the  Interpretation  of  the  Mahometan  Law, 
in  ordering  all  Matters  of  Religion,  and  alfo  in  officia- 
ting in  the  Duties  of  it  themfelves,  as  well  in  Pray- 
ing as  Preaching  in  their  Publick  Mofques,  as  on  all 
more  Solemn  Occafions  they  were  ufed  to  do.  And  at 
length  this  was  all  the  Authority  the  Caliphs  were  left 

poflefTed 


The  Life o/Mahomet.  69 

j-oflefled  of,  they  being  totally  ftript  of  all  the  reft, 
firft  by  the  Governors  of  the  Provinces  (d)  (who  about  the 
Year  of  the  Hegira  325.  aflumed  the  Regal  Authority  to 
themselves,  and  made  themlelves  Kings  each  in  their 
particular  Government  )xnd  after  by  others,  who  rofe  up  on 
thisDiilra&ion  of  the  Empire  to  ufurpupon  them,  till  at 
lalt  they  left  them  nothing  elfe  but  the  Name  and 
Shadow  of  what  they  had  afore  been.  For  although  thofe 
Princes  {till  paid  fome  deference  to  the  Caliph,  as  to  a  Sacred 
Perfon  (in  the  fame  manner  as  is  now  paid  to  the  Pope  of 
Rome  by  the  Princes  of  his  Communion)  and  fullered  him 
to  be  prayed  for  through  all  the  Moj'ques  of  their  Domi- 
nions}  and  his  Name  to  be  inferted  in  the  Publick.Offces, 
even  before  their  own,  as  if  they  had  ltill  been  no  more 
than  his  Lieutenants  in  the  Government^  as  in  former  times5 
yet  as  to  all  Things  relating  to  the  Government  of  their 
particular  States,  they  difowfled  all  manner  of  Obedience 
unto  him,  and  often  depofed  him,  and  put  another  in 
his  Head,  as  they  thought  would  bell  fuit  with  their  Inte- 
relt  5  which  was  ufually  done,  according  asthis  Prince  or 
that  Prince  made  themfelves  Matters  of  Bagdat,  the  City 
where  the  Caliph  refided,  till  at  length  the  Tartars  came 
in,  and  in  that  Deluge  of  Deftruclion,  with  which  they 
did  over-run  all  the  Eaft,  put  a  total  End  to  their  (?) 
very  Name  and  Being,  as  well  as  their  Authority.  Ever 
fince  that  time,  moll  Mahometan  Princes  have  a  parti- 
cular Officer  appointed  in  their  reipecTtive  Dominions, 
who  fullains'this  Sacred  Authority,  formerly  inverted  in 
the  Caliphs,  who  in  Turkey  is  called  the  Mufti,  and  in  Perfm 
the  Sadre  j  but  they  being  under  the  Power  of  the  Princes 
that  appoint  them,  are  moll  an  end  made  ufe  of  for  no 
other  purpofe,  but  as  Tools  of  State  to  ferve  their  In- 
tereft,  and  make  the  Law  fpeak  what  at  any  time  they 
fhall  judge  moll  agreeable  to  it,  how  wicked  and  unjuil 
foever  it  be. 

As  loon  as  Mahomet  had  rimmed  his  Mofque  at   Medina, 

he  always,  if  in  the  Place,  officiated  in  ithimfelf,  both  in 

Praying,  and  alfo  in  Preaching  to  the  People  5  for  which 

F  9  he 


(d)  Elmicin.  lib.  3.  cap.  1.  Abul  Phanghiu^  See,         (/)  Abul 
PEaragMu , p.  $$9> 


70  The  Life  of  Mahomet. 

he  had  no  other  Convenience  at  firft,  than  a  piece  of  a 
Beam,  or  the  ftump  of  a  Palm-tree  droven  into  the  Ground, 
on  the  top  of  which  he  leaned  when  he  did  officiate- 
But  being  now  inverted  with  the  Supreme  Authority,  he 
thought  this  too  mean  an  Accomodation  for  his  Dignity  : 
and  therefore,  by  the  Advice  of  one  of  his  Wives,  cauiea 
a  Pulpit  to  be  built  for  him,  which  had  two  Steps  up  into 
it,  and  a  Seat  within  to  fit  on  5  and  this  the  Impoflor  ever 
after  made  ufe  of,  leaving  his  Beam.  And  thofe,  who, 
writing  of  Mahomet's  Miracles,  tell  us,  among  othersj  That 
a  Beam  groaned  at  him,  (/)  mean  this  Beam,  which  they 
fay  groaned  at  Mahomet's  leaving  of  it,  thereby  expreffing 
its  grief  for  being  thus  deferred.  Othman  Ebn  Affan,  when 
he  came  to  be  Caliph,  hung  his  Pulpit  with  Tapejiry,  and 
Moaivi-n  advanced  it  higher,  adding  fix  Steps  more  to  it. 
For  being  ."(g)  fo  exceeding  Fat  that  he  could  not  ftand 
while  he  officiated,  as  all  his  Predeceflbrs  had  done,  he 
was  forced  to  fit  when  he  preached  to  the  People  ;  'and 
therefore  that  he  might  be  the  better  heard,  he  raifed 
the  Pulpit  to  this  heighth,  and  fo  it  now  remains  in  that 
Mofque  at  Medina  even  to  this  Day. 

This  Year  he  led  forth  his  Army  (  h  )  againft  Caihary 
a  City  inhabited  by  Arabs  of  the  Jewiflj  Religion,  who  be- 
ing overthrown  by  him  in  Battle,  he  beiieged  their  City, 
and  took  it  by  Storm.  And  here  thofe  who  are  the  Mag- 
nifiers of  AH,  tell  this  Miracle  of  him,  That  in  the  Af- 
fault,  Sampjoh-like,  he  plucked  up  one  of  the  Gates  of  the 
City  (which  was  of  that  weight,  faith  Abut  Eda,  that 
eight  other  Men  could  not  move  it)  and  held  it  before 
him'for  a  Shield  to  defend  himfelf  againft  the  Befieged, 
till  the  City  was  taken.  On  Mahomet's  entring  the  Town, 
)ie  took  up  his  Quarters  in  the  Houfe  oSHartth,  one  of  the1 
principal  Inhabitants  of  the  Place,  whofe  Daughter  ( *) 
Zainah,  making  ready  a  Shoulder  of  Mutton  for  his  Sup- 
per, poifoned  it.     And  here  thofe  who  are  for  afcribing 

Miracles 


(  /  )  Al  Gazali,  Pocockii  Spec.  Hi/h  Arab.  p.  1 88.  (g  )  El- 

macin.  lib.  I.  c.  7.  Eutych'ius,  Tom.  z.  p.  560.  Abul  Pharaghhis, 
p.  114.  (b)  Abu]  Pharaghms,  p.  loz.  Eltnacin,  ].  1.  c.  I. 

(;)  Abul  Feda,  Al  Kodai,  Al  Jannabi,  Pifputatio  Chriftrani,  c.  8.' 
Jlichardi Contutatio,  c.  13.  Pocock.  Spec.  Hift,  Arab. p.  j8?,  j?ot 


The  Life  o/Mahomet,  71 

Miracles  to  Mahomet,  tell  us  that  the  Shoulder  of  Mutton 
/poke  to  him,  and  difcovered  that  it  was  poifoned  5  but  it 
feems,  if  it  did  fo,  it  was  too  late  to  do  him  any  good. 
For  Bafoer,  one  of  his  Companions,  failing  on  too  greedily 
to  eat  of  it,  fell  down  dead  on  the  Place.  And  although 
Mahomet  had  not  immediately  the  fame  Fate,  becaufe  not 
liking  the  Tafte,  he  fpit  out  again  what  he  had  taken  in- 
to his  Mouth,  yet  he  let  down  enough  to  do  his  Bufinefs. 
For  he  was  never  well  after  this  Supper,  and  at  three 
Years  end  died  of  it.  The  Maid  being  afked  why  /he  did 
this,  anfwered,  that  /he  had  a  mind  to  make  trial 
whether  he  were  a  Prophet,  or  no.  For  were  he  a  Pro- 
phet, faid  /he,  he  could  certainly  know  that  the  Meat 
was  poifoned  5  and  therefore  would  receive  no  harm  from 
it  5  but  if  he  were  not  a  Prophet,  /lie  thought  /he  mould 
do  the  World  good  Service,  in  ridding  it  of  fo  wicked  a 
Tyrant. 

After  this  (  k  )  he  reduced  under  his  Subjection  Beder, 
Watiha,  and  Selalima,  which  were  alfo  Towns  belonging 
to  the  yeu-ijb  Arabs,  who  rendered  to  him  on  Articles  5 
and  thefe  were,  That  they  /hould  continue  in  their  for- 
mer Habitations,  paying  for  Tribute  one  half  of  the  In- 
come of  their  Date  Trees  every  Year  5  but  to  be  at  his 
difcretion  to  expel  them  when  he  /hould  think  fit.  Un- 
der the  protection  of  which  agreement  they  (till  retain'd 
their  former  Po.fTeflions,  and  dwelt  in  them  without  any 
difturbance,  till  the  Reign  of  Omar,  who  pretending  that 
Mahomet  had  given  charge  in  his  lait  Sicknefs  not  to  per- 
mit tuo  Religions  in  Arabia,  drove  them  all  out. 

Heg.  8.  April  50.  A.  D.  629.]  The  Impojlor,  by  thofe  many 
Acquifitions  having  now  increafed  his  Strength  to  an 
Army  of  Ten  thoufand  Men,  refolved  to  make  himfelf 
Matter  of  Mecca  •  and  therefore  pretending  they  had 
broken  the  Truce,  (  / )  marched  fuddenly  upon  them  be- 
fore they  were  aware  of  his  Defign  $  and  therefore  be- 
ing totally  unprovided  in  that  Surprize  to  put  themfelves 
into  a  Pofture  of  Defence  againft  him,  they  found  them- 
felves nece/Titated  to  yield  to  him.     Whereon  Abu  Sepbian 

F  4  taking 


(k)  Elm-Kin,  lib.  1.  c.  I.  CO  Abul  Phaiagliius,  p.  103. 

ElnucimiSj  lib.  1.  c.  1. 


7 %  The  Life  of  Mahomed 

taking  with  him  Al  Abbas,  one  of  the  Uncles  of  the  1m" 
pojior  (who,  although  of  his  Iieligion,    had,  it  feems,  tari 
ried  iiill  at  Mecca)  went  out  unto  him,  and  by    turning 
Mahometan,  laved  his  Life  5  and  the  City,  without  any 
Oppolition,  was  rendered  to  him  at  Difcretion.     On  his 
Entry  into  it,  having  put  to  Death  fuch  as  had  been  moft 
violent  again!  t  him,  all   the  reft,  without   any   further 
Oppofition,  fubmitted  unto  him,  and  embraced  his  Re- 
ligion.    And  therefore   having  thus  made  himfelfabfo- 
lute  Mafter  of  the  place,  he  immediately  fet  himfelf  to 
purge   the  Caaba   of  its  Idols,  and  confecrate  that  Temple 
a-new  to  his  Religion,  as  having  refolved  it  ill  to  continue 
it  in  its  priftme  Honour,    by  making  it  the  chief  place 
pf  Wbrjhip  for  all  of  his  Seel.      There  (m)  were  a  mul- 
titude of  Idols  within  the  Temple,  and  as  many  without, 
{landing  round  its  Area,  all  which  Mahomet  cauied  to  be 
pulled   down  and  deftroyed,  and  the  Place  to  be  totally 
cleared  of  theni.    The  chief  among  thole  Idols,  were  thofe 
of  Abraham  and  JJmael  within  the  Temple,  and  that  of  Hoball 
without.     The   reft    were  of  Angels   and    Prophets,   and 
others  of  their  principal  Saints  departed,  whom  they  wor- 
shiped only  as  Mediators,  in  the  fame  manner  as  theRoma- 
nijis  now  do  their  Saints,  and  the  Images  which  they  erect 
unto  them.     For  the  slrabiavs  always   held,  that   there 
was  («)  but  one   only   God,  the  Creator  and  Governor  of  all 
Things,  whom  they  called  AllahTaal,  i.  e.  the  Supreme  God, 
and  God  of  Gods,  and  Lord  of  Lords,    whom  they    durft 
never  reprelent  by  any  Image.     But  being  (as  they  held) 
fo  great  and  high  as  not  to  be  approached  to  by  Men 
while  here  on  Earth,  but  through  the  Mediation  of  Advo- 
cates or  hnercfijjors,    interpoiing  for   them  unto   him    in 
Heaven  j  that  Angels  and  Holy  Men  beatified  might  perform 
this  Office  for  them,  was  the  reafon  that  they  fet  up  their 
Images,   and  built  them  Temples,   and  directed  their  Wor- 
ship and  Devotions  unto   them.     And  in  this  did  conlift 
yhe  whole  of  the  Arabian  Idolatry,  which  Mahomet,  now  by 
dellroying  thefe  Idols,  put  a  total  End  unto. 

As 


{m)  Pocockii  Spec.  Ilift.  Arab.  p.  9  5,  ?o,  9'^,  5>S. 
f|cjwi  Spec.  ffifr.  Arab.  p.  107,  &  108. 


The  Life  of  Mahomet.  73 

As  foon  as  it  was  heard  among  the  neighbouring  Arabs, 
that  Mahomet  had  made  himfelf  Mailer  oi  Mecca,  the  (  o  ) 
Hwauns,  the  Tbalyjians,  and  ieveral  other  Tribes,  imme- 
diately gathered  together  under  the  Command  of  Melee 
Ebn  Auf,  to  fall  upon  him  before  he  mould  increafe  his 
Power  any  further.  Hereupon  Mahomet ,  appointing  Gayat 
Ebn  Afad  to  be  Governor  of  Meeca,  marched  out  again  It 
them  with  Twelve  thouiand  Men.  In  the  Valley  of 
Honahia,  which  lieth  between  Mecca  and  Tayif,  both 
Armies  met,  and  in  the  firii:  Encounter  Mahomet  fp  )  was 
beaten,  tho'  much  iupcrior  to  the  Enemy  in  Number,  and 
driven  back  to  the  Walls  ot  Mecca,  (<j)  which  he  afcribes 
to  the  over-confidence  of  his  Men  m  their  Numbers  5 
which  cauiing  them  to  neglect  their  Enemy,  did  there- 
by give  them  this  Advantage  over  them.  But  the  hn- 
pojlor  (r)  having  gathered  up  his  fcattered  Forces,  and 
rallied  them  again  into  a  Body,  acted  more  cautioully 
in  the  fecond  Conflict  5  and  then  (  s  )  as  he  faith,  by 
the  help  of  invisible  Troops  of  singe's  (which  are 
reckon'd  by  fome  Commentators  on  the  Alcor.m,  to  be 
Eight  thoufand,  and  by  others  to  be  Sixteen  thoufand) 
gave  his  Enemies  fuch  a  total  Defeat,  (  t  )  that  he  took 
from  them  their  Bagg.tge,  with  their  Wives  and  Children, 
and  all  their  Subdance,  whic-h  coniifted  moftly  of  great 
Flocks  of  Sheep,  and  herds  of  Cattle.  For  thefe  being 
of  the  Nomad  Arabs,  it  was  their  Cuftom  to  carry  their 
Wives  and  Children,  and  all  that  they  had  with  them, 
where -ever  they  mov'd.  After  this  Battle,  thefe  People 
fent  Ambajjadors  unto  him  to  pray  the  Refroration  of  their 
Wives  and  Children  ;  to  whom  Mahomet  gave  this  Option, 
to  chufe  which  they  would  have  again  reltored  unto  them, 
either  their  Wives  and  Children,  or  their  Goods  : 
Whereon  they  having  chofen  their  Wives  and  Children, 
Mahomet  divided  all  their  Goods,  which  he  had  taken  from 
them,  among  his  Soldiers.  Only  Melee  Ebn  Auf,  their 
General,  now  he  faw  his  Power  was  fuch  as  no  more  to 

be 


(0)  Elmacin,  lib.  1.  c.  1.  ( p  )  ZarrucliHiar,  and  Bi- 

cLwi  on  the  9th  Chapter  of  the  Akoran.  (  c[  )  Alcorana  >-hap.  9. 

(  r  )  Bidawi  &  Zamadifliari,  ib.  (x)  Alcoran,  c.  9.         (J)  El. 

macin,,  ib.  1,  c.  *, 


74  The  Life  of  Mahomet; 

be  refilled,  came  in  and  embraced  his  Religion,  and  there- 
on had  all  his  Goods  again  rellored  unto  him. 

The  remaining  part  of  the  Year  («)  was  fpent  in  demo- 
liming  the  Heathen  Temples,  and  destroying  their  Idols  in 
all  Places  through  Arabia,  where  his  Power  reached.  To 
which  purpofe,  feveral  of  his  Commanders  being  lent  out 
with  Parties,  Saad  destroyed  the  Idol  of  Menah  3  Chalid, 
that  of  Al  Uzza,  and  the  Temple  of  BoJJa  built  thereto, 
and  others  the  reft  of  them.  So  that  this  Year  proved 
very  fatal  to  the  Idols  of  the  Arabs,  they  being  molt  of 
them  now  deltroyed,  and  the  former  Worfhipers  of  them 
forced  to  fubmit  to  Mahomet,  and  embrace  his  Impojiure. 

Heg.  9.  April  20.  A.  D.  630.]  And  now  having  brought 
molt  Parts  of  Arabia  under  his  Power,  the  enfuing  Year 
(w)  he  turned  his  Arms  towards  Syria,  and  poffefled  him- 
felf  of  Tabttc,  a  Town  belonging  to  the  Greek,  Empire^ 
and  from  thence  falling  on  the  Princes  of  Dawna  and  Eyla, 
forced  them  to  become  Tributaries  unto  him,  and  then  re- 
turned to  Medina  in  the  Month  Rajeb.  While  he  was 
abfent  on  this  Expedition,  the  Taifians,  whom  he  had  be- 
gun to  befiege  the  former  Year,  being  much  prefled  by 
lome  of  his  Lieutenants,  whom  he  had  committed  the 
profecution  of  that  War  unto,  were  forced  to  fubmit  and 
embrace  his  Impojiure,  which  they  had  afore  been  fo  averfe 
unto  5  of  which  he  having  received  an  account  on  his 
return,  he  fent  thither  Abu  Sophian  to  difarm  them  of  alt 
their  Weapons  and  Inltruments  of  War,  and  appointed 
Othman  Ebn  Abulas  to  be  their  Governor.  And  this  was 
the  lalt  Y'ear  in  which  he  went  to  the  War. 

Heg.  10.  April  9.  A.  D.  6^1. ]  And  now  the  Power  of 
the  lmpoftor  being  much  increafed,  the  Fame  of  it  fo  ter- 
rified the  rett  of  the  Arabs,  which  had  not  yet  felt  his 
Arms,  (x)  that  they  all  came  in  and  fubmitted  to  him,  and 
embraced  his  Impojiure.  So  that  this  Year  his  Empire  and 
his  Religion  became  eltablimed  together  through  all  Arabia^ 
and  he  fent  his  Lieutenants  into  all  Parts  of  it  to  govern 
in  his  Name,  who  destroying  the  Idol  Temples,   and  all 

other 


(  u  )  Pocockii  Spc.  Hift.  Arab.  p.  91,  &  91.  (  <w  )  Abul 

Pharaghius,  p.  1 }  J.  Ehnacinus,  lib.  I.  c.  1.  (  x  )  Elmacin. 

L  I.  c.  1.  Abul  ledo. 


The  Life  o/Mahomet.  j$ 

other  th,e  Remains  of  the  Arabian  Idolatry,  where-ever 
they  came,  fet  up  his  new  invented  Religion  in  its  itead, 
and  forced  all  Men,  by  the  Power  of  the  Sword,  to  con- 
form thereto. 

The  greateft  part  of  this  Year  being  fpent  in  ordering 
and  fettling  thefe  Matters,  (y  )  towards  the  end  of  it  Ma- 
homet took  a  Journey  in  Pilgrimage  to  Mecca ,  and  entered 
there  on  the  Tenth  Day  of  Dttthagha,  which  is  the  great 
Day  of  that  Solemnity,  where  a  great  Concourfe  of  People 
reforted  to  him  from  all  parts  of  Arabia,  whom  he  in- 
ftrucled  in  his  Law,  and  then  returned  again  to  Medina. 
This  Pilgrimage  of  his  is  by  his  Followers  called  the  Pilgri- 
mage of  Faleditlion,  becaufe.it  was  the  laft  which  he 
made. 

But  although  he  was  arrived  to  this  heighth,  yet  he 
wanted  not  Oppofers,  who  gave  him  great  difturbance  in 
this  his  new-acquired  Empire.  For  feveral  others  feeing 
how  he  had  advanced  himfelf  to  be  a  great  King,  by  pre- 
tending to  be  a  Prophet,  thought  to  do  fo  too.  (  z. )  Among 
whom  the  chief  was  Mofailcma,  who  fet  himfelf  up  with 
this  Pretence  in  the  Country  of  Yamama,  and  gathering  a 
great  Company  after  him,  preached  to  them  that  he  was 
Aflbciatewith  Mahomet  in  the  Prophetick  Office,  andfent 
with  the  fame  Commiffion  to  reduce  them  from  Idolatry, 
to  the  true  Worfhip  of  God,  and  in  order  thereto  he  alfo 
publifhed  his  Alcoran  among  them.  For  which  reafon 
the  Mahometans  call  him  the  Lying  Mofailema,  and  fpeak  of 
him  always  with  Deteitation.  However,  he  increafed  to 
a  very  confiderable  Power,  leading  a  great  Army  after  him. 
(<i)  And  at  the  fame  time  Af-wad  ftarted  up  in  Hamyar, 
or  the  Country  of  the  Homerites,  with  the  fame  pretence, 
and  feized  on  Sanna,  Nafra,  and  Tayif.  And  after  him 
Teliha,  and  others  thought  to  have  played  the  fame  Game, 
but  could  not  hit  on  the  fame  Succefs,  being  all  in  their 
turns  fubdued  and  brought  to  nothing.  But  this  Work 
Mahomet  not  being  able  to  undertake  himfelf,  was  forced 
to  leave  it  to  his  Succeffor. 

Heg. 


(y)  Elmacin.  lib.  i.  c.  i.  Abul  Feda,  Abul  Pharaghius,  p.  105. 
(  z  )  Abul  Pharaghius,  p.  103.  Elmacin.  lib.  i.e.  1.  &  z.  Diipu- 
tttio  Chriiliani,  cap.  17.  {a)  Elmacin.  lib.  i.  c.  i,&c 


y6  The  Life  of  Mahomet: 

Htg.  ii.  March  zS.  A.  D.  632.]  For  after  his  return 
(fc)  to  Mcdma  from  his  late  PUgrima&e,  he  began  daily  to 
decline,  through  the  force  of  that  Poifon  which  he  had 
taken  three  Years  before  at  Caibar,  which  {till  working  in 
him,  at  length  brought  him  fo  low,  as  forced  him  on  the 
zSth  Day  of  Sajjhar  (the  fecond  Month  of  their  Year)  to 
take  his  Bed,  and  on  the  twelfth  Day  of  the  following 
Month  he  died,  after  having  been  fick  thirteen  Days. 
The  beginning  of  his  Sicknefs  was  a  flow  Fever,  which 
at  length  made  him  delirious  3  whereon,  (<r)  he  called 
for  a  Pen,  Ink,  and  Paper,  telling  them  that  he  would 
diftate  a  Book  to  them,  which  fhould  keep  them  from 
erring  after  his  Death.  But  Qmar  would  not  admit  this, 
faying  the  Alcoran  fufficeth,  and  that  the  Prophet,  through 
the  greatnefs  of  his  Malady,  knew  not  what  he  faid.  Bat 
others  who  were  prefent,  were  of  another  Mind,  and  ex- 
preffed  a  great  dciire  that  the  Book  might  be  wrote, 
which  their  Prophet  fpoke  to  them  of  $  whereon  a  Conten- 
tion arofe  between  them,  fome  being  of  Omar's  mind, 
and  fome  of  the  contrary  j  at  which  Mahomet  taking 
offence,  bid  them  all  be  gone,  telling  them,  That  it  did 
not  become  them  thus  to  contend  in  his  Prefence.  So 
the  Book  was  not. wrote  5  the  lofs  of  which  was  after- 
wards lamented  by  fome  of  his  Followers,  as  a  great  Ca- 
lamity to  their  Caufe. 

During  his  Sicknefs,  (d)  he  much  complained  of  the 
Bit  which  he  had  taken  at  Caibar,  telling  thofe  that  came 
to  vifit  him,  That  he  had  felt  the  Torments  of  it  in  his 
Body  ever  fince  5  that  at  times  it  brought  on  him  very 
dolorous  Pains,  and  that  then  it  was  going  to  break  his 
very  Heart-Strings.  And  when,  among  others,  there 
came  to  fee  him  the  Mother  of  BaJLar,  who  died  on  the 
fpot  of  that  Poifon,  (e )  He  cried  out,  0  Mother  of 
Bafliar,  the  Veins  of  my  Heart  are   now  breaking   of  the  Bit 

which 


(b)  Abul  Pharaghius,  p.  105.  Elmacin.  lib.  r.  c.  1.  Eutychius 
Tom.  2.  p.  251.  Abu!  Feda,  Al  Jannabi,  Al  Kodai,  Sharenani, 
&e.  (  c  )  Bochari,  Shareitani,  Al  Jamiubi,  Pocockii  Spec. 

Hift.  Arab.  p.  178,  179.  (  A  )  Abul  Fed.i,  Ebnol  Athir, 

Ebn  Pharcs,  Al  Jannabi.  ( e  )  Al  Januabi,  Pocockii  Spec. 

Hik.  Arab.  p.  1  9?. 


The  Life  of  Mahomet.  77 

ivhich  I  eat  -with  your  Son  at  Gaibar.  So  it  items,  notwith" 
Handing  the  Intimacy  he  pretended  with  the  Angel  Gabriel* 
and  the  continual  Revelations  which  he  brag'd  that  he 
received  from  him,  he  could  not  be  preferved  from  thus 
perifhing  by  the  Snares  of  a  filly  Girl. 

On  his  Death  there  was  great  Confufion  among  his 
Followers.  Many  of  them  (/)  would  not  believe  that 
he  could  die.  For  (faid  they)  how  can  he  die,  jince  he  is 
to  be  a  Witnejs  to  God  for  m  ?  It  cannot  be  fo,  he  is  not  dead, 
but  is  only  taken  away  for  a  Seafon,  and  will  return  again,  as 
did  Jefus.  And  therefore  they  went  to  the  Door  of  the 
Houfe  where  the  dead  Corps  lay,  crying  out,  Do  not  bury 
him,  for  the  Apojile  of  God  is  not  dead.  And  Omar  being  of 
the  lame  Mind,  drew  his  Sword,  and  fwore,  That  if  any 
one  mould  fay  that  Mahomet  was  dead,  he  would  imme- 
diately cut  them  in  pieces.  For  (faid  he)  the  Apoftle  of 
God  is  not  dead,  but  only  gone  for  a  Sea  fen  5  as  Mofes  the  Son 
of  Amram  was  gone  from  the  People  of  Ifrael  for  forty  Days, 
and  then  returned  to  them  again.  For  the  compofing  of  this 
Diforder,  Abu  Beker  came  in,  crying  out  unto  them,  De 
you  iiorjhij?  Mahomet,  or  the  God  of  Mahomet  ?  If  you  uor- 
jJjip  the  God  of  Mahomet,  he  is  Immortal,  and  liveth  for  ever  i, 
but  as  to  Mahomet,  he  certainly  is  dead.  And  then  from  fe- 
veral  PafTages  in  the  Alcoran,  he  proved  that  he  muft  die 
as  well  as  other  Men.  Which  having  fatisfied  Omar  and 
his  Party,  they  then  all  took  it  for  granted  that  Mahomet 
was  dead,  and  no  more  to  return  to  Life  again  till  the  ge- 
neral Refurre&ion  of  all  Mankind.  What  goes  fo  cur- 
rent among  us,  as  if  the  Mahometans  expected  Mahomet 
again  to  return  to  them  here  on  Earth,  is  totally  an  Error. 
^There  is  no  fuch  Doclrine  among  them,  nor  are  there  any 
of  them  that  ever  fancied  fuch  a  Thing,  fince  the  time 
that  Omar  was  convinced  of  his  Mi  flake  herein. 

But  this  Diforder  was  no  fooner  appeas'd,  (g)  but  an- 
other arofe  to  a  much  greater  heat  about  his  Burial.  The 
Mohagerines,  that  is,  thofe  who  accompanied  him  in  his 

Flight 


(/")    Abul  Feda,   Shareftaril,   Al  Jannabi,  Pocock.  Spec.  Hrft. 
Arab.  p.  179.  (g  )  Abul  Pharaghius,  p.  105.  Ahmed  Ebn 

Vufef",   Abu]  Feda,  Shareftahij   Pococfeii  Specim.  Hifc   Arab.  p. 
lotf. 


73  The  Life  of  M  a  h o m  e  t. 

Flight  from  Mecca,  would  fiave  him  carried  thither,  to  be 
buried  in  the  Place  where  he  was  born.  The  Anfars, 
that  is,  thofe  of  Medina,  who  joined  with  him,  would 
have  him  buried  there  where  he  died.  And  there  were 
others  who  had  a  fancy  to  have  him  carried  to  Jerufalem^ 
and  there  buried  among  the  Sepulchres  of  the  Prophets  : 
for  that,  faid  they,  was  the  City  of  the  Prophets.  And 
while  each  Party  ftrove  to  have  their  own  way  complied 
with,  the  Conteft  grew  fo  high,  that  they  had  like  to 
have  all  gone  together  by  the  Ears  5  but  that  the  Wifdom 
of  Ahu  Beker  compofed  this  Matter  alfo.  For  he  coming 
in,  told  them,  That  he  had  often  heard  from  the  Prophet 
himfelf,  that  Prophets  were  to  be  buried  in  the  place  where 
they  died.  And  then  without  more  ado,  commanded  the 
Bed  whereon  he  lay  to  be  plucked  out,  and  a  Grave  to 
be  immediately  dug  under  it,  to  which  all  confented,  and 
there  they  buried  him  forthwith  in  the  Place  where  he 
died,  which  was  in  the  Chamber  of  Ayefha,  his  beft  be- 
loved Wife,  at  Medina  5  and  there  he  lieth  to  this  Day, 
without  Iron  Coffin  or  Loadjl ones  to  hang  him  in  the  Air,  as 
the  Stories  which  commonly  go  about  of  him  among 
Chriflians  Fabuloufly  relate.  There  was,  indeed,  (h)  one 
Vinocrates,  a  Famous  ArchiteB,  that  had  a  Device,  by  buil- 
ding the  Dome  of  the  Temple  of  Arfinoe  at  Alexandria 
of  Loadjione,  to  make  her  Image  all  of  Iron,  hang  in  the 
middle  of  it,  as  if  it  were  in  the  Air  5  but  there  was  no 
fuch  Attempt  ever  made  as  to  Mahomet's  Carkafs.  For 
that  being  buried  in  the  manner  as  I  have  related,  hath 
lain  in  the  fame  Place,  without  being  moved  or  diiturbed 
ever  fince,  only  they  have  built  over  it  (  i  )  a  fmall 
Chapel,  which  joineth  to  one  of  the  Corners  of  the 
chief  Mofque  of  that  City,  which  was  the  flrft  that  was 
ever  erected  to  that  Impious  Superftition,  Mahomet  him- 
felf being  the  firft  Founder  of  it,  as  hath  been  afore  re- 
lated. Here  fuch  Pilgrims  as  think  fit,  on  their  return 
from  Mecca,  call  in  to  pay  their  Devotions.  But  there  is 
no  Obligation  from  their   Law  for  it.     The  Pilgrimage 

which 


(h)  Pliniui?,  1.  $4.  c.  14.  f  /  )  Appendix  ad  Giogra- 

phiam  Nubienfem,  c.  S,  Thcvenot,  Part  1.  Book  i.cii. 


The  Life  0/ Mahomet.  79 

which  that  enjoins  being  to  be  perform'd  to  the  Caaba  at 
Mecca,  and  not  to  the  Tomb  of  the  Impojlor  at  Medina,  -as 
fome  have  erroneoufly  related. 

And  thus  ended  the  Life  of  this  wicked  hnpoftor  ( 1^) 
being  full  Sixty  three  Years  old  on  the  Day  in  which  he 
died,  that  is,  according  to  the  Arabian  Account,  which 
make  only  Sixty  one  of  our  Years.  For  twenty  three 
Years  he  had  taken  upon  him  to  be  a  Prophet,  of  which 
he  lived  Thirteen  at  Mecca,  and  Ten  at  Medina.  During 
which  Time,  from  very  mean  beginnings,  he  arofe  by 
the  Impulfe  of  his  Ambition,  and  the  Sagacioufnefs  of 
his  Wit  to  that  heighth,  as  to  make  one  of  the  greateil 
Revolutions  that  ever  happened  in  the  World,  which  im- 
mediately gave  Birth  to  an  Empire,  which  in  Eighty 
Years  time  extended  its  Dominions  over  more  Kingdoms 
and  Countries,  than  ever  the  Roman  could  in  Eight 
hundred.  And  altho'  it  continued  in  its  Strength  not 
much  above  Three  hundred  Years,  yet  out  of  its  Allies 
have  fprung  up  many  other  Kingdoms  and  Empires,  of 
which  there  are  Three  at  this  Day,  the  largeft  and  moft 
Potent  upon  the  Face  of  the  Earth  j  I  mean  the  Empire 
of  Turkey,  the  Empire  of  Perfwy  and  the  Empire  of  the 
Mogul  in  India  5  which  God  hath  permitted  of  his  All- 
wife  Providence  ftill  to  continue  for  a  Scourge  unto  us 
Chriftians,  who,  having  received  fo  holy  and  fo  excellent  a 
Religion  through  his  Mercy  to  us  in  Jefu-s  Chrift  our  Lord, 
will  not  yet  conform  ourfelves  to  live  worthy  of  it. 

He  (/)  was,  as  to  his  Perfon,  of  a  proper  Stature, 
and  comely  Afpeci,  and  afFe&ed  much  to  be  thought  to 
refemble  Abraham.  He  had  a  very  piercing  and  fagacious 
Wit.  And  for  the  accomplifhing  of  the  Defign  which 
he  undertook,  was  thoroughly  verfed  in  all  the  Arts 
whereby  to  inflnuate  into  the  Favour  of  Men,  and 
wheedle  them  over  to  ferve  his  Purpofes,  to  which  he 
chiefly  owed  the  fuccefs  of  his  Undertaking. 

For 


(k)  Eutychius,  Tom.  2.  pag.  251.  Elnucin,  I.  r.  c.  I.  Abul 
Pharaghius,  p.  103.  Abul  Feda,  Al  Jannabi,  Al  KoJai,  &c. 
( / )  Eimaun.  1.  i.  c.  1,  Abunazar,  Abul  Fedaa  Al  Kocbi,  Schikardi 
T-arkh,  p.  32. 


So  The  Life  of  Mahome  t. 

For  the  firft  Parr  of  his  Life  (m)  he  led  a  very  w:cked 
and  licentious  Courie,  much  delighting  in  Rapine,  Plun- 
der, and  Blood-fhed,  according  to  the  U fa geot  the  Arabs, 
who  moftly  followed  this  kind  of  Life,  being  almolt 
continually  in  Arms  one  Tribe  againft  another,  to  plun- 
der and  take  from  each  other  all  they  could.  However, 
the  Mahometans  would  have  us  believe  that  he  was  a  Saint 
from  the  Fourth  Year  of  his  Age.  For  then,  lay  (») 
they,  the  Angel  Gabriel  took  him  from  among  his  Fellows, 
while  at  play  with  them,  and  carrying  him  afide,  cut 
open  his  Bread,  and  took  out  his  Heart,  and  wrung  out 
of  it  that  black  Drop  of  Blood,  in  which,  fay  they,  was 
contained  the  Fhntes peccati,  fo  that  he  had  none  of  it  ever 
after.  And  yet  in  the  Forty  eighth  Chapter  of  his  Alco- 
ran, he  brings  in  God  giving  him  a  large  Charter  of 
Pardon  for  all  his  Sins  pall  and  to  come. 

His  two  predominant  Paffions  were  Ambition  and  Luji. 
The  Courfe  which  he  took  to  gain  Empire,  abundantly 
ihews  the  former  ;  and  the  multitude  of  Women  which 
he  had  to  do  with,  proves  the  latter.  And  indeed  thele 
two  run  through  the  whole  Frame  of  his  Religion,  there 
being  fcarce  a  Chapter  in  his  Alcoran,  which  doth  not 
hy  down  feme  Law  of  War  and  Bloodfhedfor  the  promo- 
ting«of  the  one  ;  or  el!e  give  fome  Liberty  for  the  ufe  of 
Women  here,  or  fome  Promife  for  the  enjoyment  of  them 
hereafter,  to  the  gratifying  of  the  other. 

While  Cadkb*  lived  (which  was  till  the  fiftieth  Year 
of  his  Age)  I  do  not  find  that  he  took  any  other  Wife. 
For  me  being  the  rife  and  foundation  of  his  Fortunes,  it 
feems  he  durll  not  difpleafe  her,  by  bringing  in  another 
Wife  upon  her.  But  me  was  no  fooner  dead,  but  he 
multiplied  them  to  a  great  (o)  Number,  belides  feveral 
Concubines  which  he  had.  They  that  rav  the  fewefr, 
allow    him   to  have   married  (/>)  Fifteen;    but  others 

reckon 


(  m  )  Bartholomxus  Fdcfienus,  Dilputatio  Chriftian.i,  &c. 
(«)  Liber  de  Generatione  &  nutritura  Mahometis,  Joannes 
Andreas,  c.  t.  Belloniusj  1.  j.  c.  i.  Guadagupl,  p.'iS?.  e  libro  Agar. 
Eccheleafas,,  Hift.  Arab. part.  i.  c.  ij.  (c)  A  '■ 

Geographiapl   Nubidifem,  c.   8.  Joannes  Andreas,  c.  7.  Bclicnir.s, 
1.  3,  &c.  (/>)  Abul  Feda,  Al  Kodai,  Ahmed,  Ebn  Yulcf". 


The  Life  of  Mahomet,  8i 

reckon  them  to  have  been  (7)  One  and  Twenty,  of  which 
five  died  before  him,  Six  he  repudiated,  and  Ten  were 
alive  at  his  Death.  But  the  Tenth,  with  whom  he  con- 
tracted but  a  little  before  his  Sicknefs,  was  never  brought 
home  to  his  Houfe.  The  Names  of  the  other  Nine 
were  Ayejha>  the  Daughter  of  Abu  Beker  3  Haphfa,  the 
Daughter  of  Omar  5  Zeisda,  the  Daughter  of  Zama  -, 
Zainaby  the  Daughter  of  Hajbeth  $  Jeiveira,  the  Daughter 
of  Harttb 5  Sephia,  the  Daughter  of  Hai  5  Em  Selema,  Em 
TJaliba,  and  Maimuna* 

Ayejha,  the  Daughter  of  Abu  Beker,  was  his  befl  be- 
loved Wife.  He  married  her  very  young,  as  hath  been 
before  related  5  and  although  me  was  a  very  wanton  Wo- 
man, and  ( r )  given  to  hold  Amorous  Intrigues  with 
other  Men,  and  on  that  account  Mahomet  was  moved  to 
put  her  away  5  yet  his  Love  to  her  was  fuch,  that  he 
could  not  part  with  her.  But  to  falve  her  Reputation, 
and  his  own  in  keeping  her,  the  Twenty  fourth  Chapter 
of  the  Alcoran  was  compos'd,  and  brought  forth  as  lent 
from  Cod  to  declare  her  innocent  •->  wherein  he  tells  his 
tAufjlemans,  That  this  Charge  againft  her  was  an  Imj?oJiurey 
and  an  impudent  Lye,  and  forbids  them  any  more  to 
fpeak  of  it,  threatning  a  fevere  Curfe,  both  in  this  Life 
and  that  which  is  to  come,  againft  all  thofe  who  mould 
accufe  of  Immodefty,  Women  Chafte,  Innocent  and 
Faithful.  .  Mahomet  marrying  her  young,  took  care  to 
have  her  bred  up  (  s)  in  all  the  Learning  then  going  in 
Arabia,  efpecially  in  the  Elegancy  of  their  Language, 
and  the  Knowledge  of  their  Antiquities,  and  fhe  became 
one  of  the  moft  Accopiplimed  Ladies  of  her  time  in  that 
Country.  She  was  a  (r)  bitter  Enemy  to  Alt,  he  being 
the  Perfon  that  difcovered  her  Incontinency  to  Mahomet> 
and  therefore  employ 'd  all  the  Intereft  me  had  on  every 
Vacancy  that  after  happened,  to  hinder  him  from  being 
chofen  Caliph,  altho',  as  Son-in-law  to  the  Impqftor,  he  had 

G  the 


(  q  )  Vide  Gentium  in  Notis  ad  Mufladinum  Sadum,  p.  $£?. 
( r  )  Difpmatio  Chriftiani,  c.  6.  Commentatores  in  Alcorani  c. 
*4-  (  s  )  Appendix  ad  Geographiam  Nubienfcm,  c   8. 

(O  Difputatio  Chriftiani,  c.  $.  Elnucin.  1-  r.  0  4.  Abul  l?ha- 
raghiuy,  Abul  Fed^&c 


82  The  Life o/Mahomet. 

the  faireft  Pretence  thereto  $  and  when  at  laft,  after  ha- 
ving been  thrice  put  by,  heattain'd  that  Dignity,  fheap- 
pear'd  in  Arms  againft  him  $  and  altho'  fhe  prevail'dnot 
that  way,  yet  fhe  proved  his  ruin,  by  caufing  that  Defec- 
tion from  him,  which  at  length  was  the  undoing  of  him 
and  all  his  Houfe.     She  («)  liv'd  Forty  eight  years 
after  the  Death  of  Mahomety  and  was  in  great  Reputation 
with  her  Seel,  being  called  by  them  the  Prophetefs,  and 
the  Mother  of  the  Faithful.     And  in  moft  Points  of  Diffi- 
culty concerning  their  Law,  they  ha^l  recourfe  to  her,  to 
Jcnow  what  had  been  the  Senie  of  the   Impoftor  while 
alive,   in   the  Particular  doubted  of  5    and  whatfoever 
Anfwer  fhe  gave,  went  for  an  (y)  Authentid^Tradition 
among  them  ever  after.     For  all  their  Traditions  which 
compofe  their  Sonnahy  are  pretended  to  be  derived  either 
from  her,  or  fome  of  Mahomet's  ten  Companions  5  that  is, 
thole  ten  who  firft  came  in  unto  him.   But  her  Teftimony 
to  a  Tradition  is  reckon'd  the  moft  Authentic^  5  and  next 
her,  that  of  Abdorrahman  Ebn  Auf.     For  (  x  )  being  of  all 
others  the  moft  familiarly  converfant  with  the  Impoftor  all 
the  time  that  Scene  of  Delufion  was  acting  by  him,  and 
a  Perfon  of  extraordinary  Memory  5  he  was  moft  confided 
in  for  the  giving  of  an  exaft  account  of  all  his  Sayings  and 
Doings  relating  to  his  Religion  •  and  there  are  reckoned  no 
fewer  than  5540  Traditions  among  them,  which  are  built 
upon  his  Authority  only.      This  Abdorrahman  is  alfo  cal- 
led Abu  Hareira,  that  is,  the  Father  of  a  Cat,  which  Name 
Mahomet  gave  him  for  the  fondnefs  he  had  for  a  Cat, 
which  he  was  ufed  moft  an  end  to  carry  with  him  in  his 
Bofom,  where-ever  he  went.     For  it  is  ufual  in  the  Ara- 
bick.  Tongue,  when  a  Man  is  remarkable  for  any  one  parti- 
cular thing,  thus  to  exprefs  it,  by  calling  him  the  Father 
of  it.     (y  )  And  fo  Chalid,  who  was  Mahomet'' s  Hoft  when 
he  flrft  came  to  Medina,    was  for  his  remarkable  Patience 
call'd  Abu  job,    that  is,  the  Father  of  Job,  or  of  the  Pa- 


tience 


(  «  )  For  fie  died  the  58/^  Tear  of  the  Hegira,  Elmacin.  J.  1. 
c.  7.  (w)  Joannes  Andreas,  c.  j.  (  x  )  Gentius 

in  Notk  ad  Muiiadinum  Saduni,  p.  578,  (^  )  Bochanus  in 

Hitrozoko,  part.  I.  1.  i.  en. 


The  Life  o/Mahomet.  83 

tlence  of  Job.  And  this  is  that  Job,  (z.)  who  dying  at  the 
Siege  of  ConJiantinop/ey  when  bclitg'd  by  the  Saracens, 
Was  there  buried  under  the  Walls  of  the  City,  and  hath 
his  Tomb  there  to  be  feen  even  ro  rhis  Day,  (a)  where  all 
the  Grand  Signtors  gd  forth  to  Be  inaugurated,  when  they 
firfl  take  upon  them  the  Regal  Authority. 

Haphfa,  the  Daughter  of  Omar,  was  next  to  (£>)  Ayefia, 
moll  in  favour  with  him,  and  her  he  intruded  with  the 
keeping  of  the  Chefl:  of  his  Apofilefiij?,  wherein  were  lad 
up  all  the  Original  Papers  of  his  pretended  Revelation?, 
out  of  which  the  Alcoran  was  compofed,  as  hath  been  al- 
ready faid  5  and  the  Original  Copy  of  that  Bock,  (V)  Alu 
Belter,  after  the  finiihing  of  it,  delivered  alfo  unto  her, 
to  be  kept  in  the  fame  Cheft  ;  which  proves  the  miilake 
of  Joannes  Andrea*  (d)  in  aligning  the  keeping  of  this 
Cheit  to  Ayejha.  For  it  is  not  likely  that  Abu  Beker  would 
havedifpoffeffed  his  own  Daughter  of  this  Office,  which 
Was  fo  honourable  among  them,  had  me  firil  been  ei - 
truited  with  it  by  the  Impojior.  Hapbfa  was  much  the 
elder  Woman,  and  for  that  reafon  probably  preferred  to 
this  Trull.  For  when  /he  died,  which  was  towards  the 
latter  end  of  the  Reign  c£Qthmant  me  was  Sixty  Years  (<) 
old,  and  therefore  muft  have  been  at  the  Death  of  the 
Impojior,  at  leaft  Forty  Years  old,  when  Ayefia  was  not  full 
Twenty. 

Zeivda  was  in  leafl  Favour  with  him  of  any  of  hisWivef, 
(f)  and  he  intended  to  have  put  her  away  $  but  me  e:u- 
neltly  defir'd  him  that  me  might  ftill  have  the  Reputa- 
tion and  Honour  of  being  his  Wife,  promising  him,  if  he 
would  grant  her  this,  me  would  be  content  no  more  to  he 
with  him,  but  to  give  her  turn  always  to  Ayefia  ;  which 
Condition  he   willingly  accepted  of,  out   of  that  great 

G  z  Love 


(  z  )  Flmacin.  1.  I.  c.  7.  (a)    Ricauc'J  Htjlory  of  tie 

Trefent  State  of  the  Ottoman   Empire,   Book  r.  chap.  2.  Smith* 
Brief  Definition  of  Co;  funtinople.  (b)  Joannes  Andreas, 

c.  7.  (c  )  Abul  Feua,  Hottingeri  Bibhorheca  Oriental^ 

c.  z.  Pocockii    Spec.    Hifi.   Arab,  p.  Jtf2.  (d)Deco'iiu- 

fione  Scttx  Mahometans,  c.  2.  (4)  Gentius  in  Moris  nd 

Muflxiinum  Sidum,  p.  <£?.  ( f '")  Gentius  iti  Notis  ad 

Muiiadmuoi  Sad  urn,  p.  56S, 


84  The  Life o/Mahomet, 

Love  which  he  had  for  Ayejhay  and  fo  permitted  her  to 
continue  in  his  Houfeaslong  as  he  lived. 

Zainab  was  firft  the  Wife  of  Zeyd,  his  enfranchis'd 
Slave,  who  being  a  Woman  of  great  Beauty,  (g)  the 
old  Lecher  fell  defperately  in  love  with  her.  But  for 
fear  of  the  Scandal  which  his  talcing  of  her  might  give, 
he  did  all  he  could  to  fupprefs  his  Flame,  till  at  length, 
being  able  to  refill  no  longer,  he  did  break  the  matter  to 
her,  and  caufed  Zeyd  to  put  her  away,  that  he  might  take 
her  to  Wife.  Which  he  being  forced  to  fubmit  to,  this 
gave  great  Offence  to  all  his  Followers,  that  he,  who  cal- 
led himfelf  a  Prophet,  and  an  Jpoftte  of  God,  fent  to  teach 
Men  his  Law,  fhould,  for  the  gratifying  of  his  Luft,  do 
fo  fcandalous  a  thing.  But  to  falve  the  Matter,  out  comes 
the  Thirty  third  Chapter  of  the  Alcoran,  called  the  Chap- 
ter ofHereJies,  where  God  is  brought  in  declaring,  That  he 
had  married  Zainab  to  Mahomet,  and  given  him  free  liber- 
ty to  enjoy  her  according  to  his  Defire  ,  and  alfo  rebu- 
king him,  that  knowing  God  had  given  him  this  thing, 
he  fhould  abftain  fo  long  from  her,  out  of  the  regard  he 
had  to  the  People,  as  if  he  feared  them  more  than  God. 
However,  this  could  not  clear  him  fo,  but  that  many  of 
his  Followers  are  hard  put  to  it,  to  excufe  him  from  the 
Scandal  of  this  Facl,  even  unto  this  Day  5  and  there  are 
fome  of  them  who  make  no  doubt  to  charge  him  with  Sin 
on  the  account  hereof.  Zainab  hereon  becoming  the  Wife 
of  Mahomet,  lived  with  him  to  the  time  of  his  Death, 
always  glorying  and  vaunting  herfelf  above  his  other 
Wives,  that  (h )  whereas  they  were  married  to  Mahomet 
\>y  their  Parents  and  Kinsfolk,  fhe  was  married  to  him 
by  God  himfelf,  Who  dwells  above  the  Seven  Heavens. 

How 


(  g  )  A]  Jannabi,  Abul  Feda,  Al  Kodai,  Pocockii  Specim.  Hift. 
Arab.  p.  i8z.  Richardi  Confutatio,  c.  8.  Difputatio  Chriftiani,  c.  6. 
F.cchckntis  Hift.  Arab.  Part.  i.e.  5.  Coniutatio  Maliometis,  Edira 
per  Le  Moyne.  Joannes  Andreas,  c.  6.  Guadagnol,  Traft.  1.  c.  5. 
Sect.  3.  &  c.  10.  Sect.  1.  Zamachfhari,  Bidawi  &  alii  Commcnta- 
tores,  ad  cap.  33,  Akorani,  Liber  Almawakcph.  Fortalu.  Fid.  Jib. 
4.  Confid.  2.  (£)  Ecchelenfis  Hiit.  Arab.  p.   x.  c.  5. 


The  Life  o/Mahomet.  85 

How  he  married  Jru-eira,  hath  been  already  related. 
(i)  Sapbia  was  a  Jewijb  Woman,  and  defcended  of  the  Race 
ot"  the  Priefts,  on  which  account  fhe  was  ufed  to  brag, 
That  fhe  had  Aaron  for  her  Father,  Mofes  for  her  Uncle, 
2nd  Mahomet  for  her  Husband.  Of  the  reft  of  his  Wives 
I  find  not  any  thing  faid. 

Befides  thefe,  he  had  a  Concubine  whom  he  much 
loved.  She  was  ( ^)  an  Egyptian  Woman,  and  a 
Cbrijhan  of  the  Jacobite  Sett.  The  Governor  of  Egypt 
having  occafion  to  treat  with  him  about  fome  Matters, 
and  being  informed  of  hisBrutifh  Paffion,  to  gratify  him 
herein,  and  thereby  the  better  incline  him  to  his  pur- 
pofe,  fent  him  this  Maid  for  a  Prefent,  me  being  then 
only  Fifteen  Years  old  :  He  immediately  fell  in  love 
with  her.  But  how  fecret  foever  he  manag'd  the  Amours 
for  fear  of  his  Wives,  Ayefia  and  Haphfa  found  it  out,  and 
catch'd  them  together  in  the  Fa£t.  Whereon  they  re<- 
proached  him  bitterly  for  it,  that  he,  who  called  himfelf 
a  Prophet  fent  from  God  to  teach  Men  Righteoufnef?, 
iliould  do  fuch  a  thing  ;  at  which  being  much  confounded, 
he  fwore  a  folemn  Oath,  That  in  cafe  they  would  conceal 
the  Matter,  and  not  fay  any  thing  of  it  to  raife  a  Scan- 
dal againft  him  among  his  MttJJleman^  he  would  never 
have  to  do  with  her  more.  On  which  Oath  they  were 
content  to  pafs  the  Matter  over,  and  fay  nothing  of  it. 
But  Mahomet's  Lull:  being  of  greater  force  with  him  than 
his  Oath,  he  could  not  long  hold,  but  was  catch'd  again 
with  her  by  his  Jealous  Wives.  Whereon  they  flew  out 
into  a  defperate  Rage  againft  him,  and  after  having  load- 
ed him  with  a  multitude  of  Reproaches,  both  for  lis 
Perjury  as  well  as  Adultery,  went  from  him  to  their 
Fathers  Houfes  ;  which  railing  a  great  Noife,  and 
many  being  offended  with  him  for  it ,  to  i'mooth 
the  Matter  again,  he  had  recourfe  to  his  old  Art, 
and  out  comes  a  New  Revelation  to  juftify  him  in  it,  the 
Sixty  flxth   Chapter  of   the    Alcoran,    called  the  Chap- 

G  q  ur 


(  i  )  Difputatio  Chriftiani,  c  6.  (£)  Abul  Pharaghius,  p.  103. 
Joanne-;  Andreas,  c.  8.  Bellonius,  1.  J.  c.  8.  Richardi  Confutatio,  c. 
ii.  Cantacuzeni,  Orat.  2.  Sect.  8.  Guadagnol  Trad.  2.  c.  10.  S.v't. 
z.  Commentatores,  in  c.  66.  Akorani,  Forcalitium  Fidei,  lib.  4. 
Conh'd.  j. 


86  The  Life  o/Mahomet. 

ter  of  Prohibition,  wherein  he  brings  in  Cod  allowing  M<r- 
homet,  and  all  his  Mu'Jlemans,  to  lie  with  their  Maid* 
when  thev  will,  notwithstanding  their  Wives.  The  firlt 
Words  ot  that  Chapter  are,  0  Prophet,  why  doft  thou  forbid 
what  God  hath  allowed  thee,  that  thou  mayjiplcaj'e  thy  Wivel  ? 
God  hath  granted  unto  you  to  lie  with  your  Maid-Servants* 
Which  Law  being  pubh/hed,  it  gave  fuch  content  to  his 
licentious  Followers,  that  no  more  Words  were  made  of 
this  Matter  $  but  all  gladly  laid  hold  of  the  Liberty 
which  he  had  granted  3  ancl  ever  fince  it  hath  been  an 
eftablifh'd  Law,  among  all  that  Sett,  befide  their  Wives 
(  m  )  to  keep  as  pnny  Women-Slaves  for  their  Luft,  as 
they  (hall  think  fit  to  buy  5  and  the  Children  of  the  one; 
are  as  legitimate  as  the  Children  of  the  other.  And  the 
Grand  S'^nipr,  who  never  Marries,  hath  all  his  Women 
under  this  latter  Notion,  that  is,  as  his  Slaves,  and  he 
keeps  none  but  fuch  in  Uis  Seraglio  ^  only  after  they  have 
born  him  a  Son,  he  fometimes  gives  them  the  Name  of 
Sultana,  which  is  Queen,  sfyejba  and  Haphja,  finding  the 
Matter  to  go  thus,  and  that  Mahomet  had  in  the  fame 
Chapter  threatned  thenrwith  Divorce,  unlefs  they  fuhmit* 
t:d,  and  were  obedient ;  they  fent  their  Fathers  to  him 
£omake  their  Peace,  and  again  returned  to  his  Houfe,  and 
totally  fubmitted,  for  the  future,  to  his,  Will  in  all 
things  -j  and  from  that  time  he  lay  with  his  Maid  Mary  as 
often  as  he  pleifed,  without  their  any  further  Contradic- 
tion or  Controul,  and  had  a  Son  by  her,  who  was  called 
A'n-aham.  But  after  the  Death  of  the  lmpoJiori  no  account 
was  had  of  her  or  her  Son,  but  both  were  fent  away  into 
piyptj  and  no  mention  made  of  either  ever  after  among 
them.  I  fuppofe  ^yejla,  out  of  the  hatred  which  fhe 
bore  her,  procured  of  her  Father,  who  fucceeded  the  1m- 
t/ajtffr  in  the  Government,  to  have  her  thys  difpofed 
of. 

One  of  the  main  Arguments  (n)  which  the  Followers 
cfMal.pina  make  ufe  of  to  excufe  his.  having  fo  many 

Wives. 


(m)  H  cuit'j  Hifary  of  the  Prefent  State  of  the  Ottoman  Empire^ 
Boole  2,.  Chap.  :  r.  '!  heveno",  part  x.  lib.  1.  c.  r.4.  Bellqnius,  lib. 
j.  c  $'.  Ik  c.  ia  Qle:iarc|i  Epaloli,  p.  t??  3  >,  $o,  &  6$.  (  s  ) 
A'une.cj  i-ba  Z-snr 


The  Life  of  M  ah  out  r.  87 

Wives,  is,  that  he  might  beget  young  Prophets  -7  but  not- 
withstanding this,  he  left  no  young  Prophet  nor  Prophe- 
refs  neither  behind  him  of  all  his  Wives.  Of  (o)  iix 
Children,  which  he  had  all  by  Caeltgha  his  firit  Wife, 
and  none  by  any  of  the  others,  they  all  died  before  him, 
excepting  only  Rttima  the  Wife  of  Al\7  and  mefurvived 
him  only  fixty  Days. 

As  the  gratifying  of  his  Ambition  and  his  Luft,  was 
the  main  end  of  his  Impojiure,  Co  they  both  continually  ap- 
pear through  the  whole  Contexture  of  it.  At  frit  his 
Ambition  had  the  Predominancy  in  him  $  but  when  that 
began  to  be  fomewhat  fatisfled  by  the  Power  he  had  at» 
tained  to,  his  Luft  grew  upon  him  with  his  Age,  and  at 
length  he  feem'd  totally  diffolved  into  it.  And  there  are 
ftrange  things  fiid  of  him  this  way  5  (p)  as  that  he  had 
in  Venery  the  flrength  of  forty  other  Men,  and  that  he 
knew  all  his  Wives,  when  he  had  Eleven  of  them,  one 
after  another  in  an  (7)  Hour's  time.  Whatever  Laws  he 
gave  to  retrain  the  Luft.  of  other  Men,  he  took  care  al- 
ways to  except  himfelf,  refolving,  it  feems,  to  take  his 
full  fwing  herein  without  Let  or  Controul,  according  as 
the  violent  bent  of  his  brutim  Appetite  this  way,  mould 
lead  him.     For, 

r.  He  (r)  would  not  allow  any  other  to  have  above 
four  Wives,  but  to  himfelf  (s)  he  referved  a  liberty  to 
marry  without  rettraint,  as  many  as  he  mould  think  fir, 
and  he  had  Ten  together  at  the  fame  time  when  he 
died. 

2.  He  obliged  all  others,  who  have  two,  three,  or  four 
Wives,  to  ufe  them  all  equally  alike,  both  as  to  their 
Cloathing,  Diet,  and  the  Duties  of  the  Marriage-bed. 
And  in  cafe  any  Wife  thinks  herfelf  unequally  ufed  in  any 
of  thofe  particulars,  and  that  the    Husband  doth  not  as 

G  4  largely 


(0)  Abul  Pharaghius,  p.  ioj.  (M  Fornlit.  Fid.  lib.  4. 

ConJitT.  1.  Guadagnol.  Trad.  z.  Cap.  7.  Sed.  r.  Richard  i  ^Vvfn- 
ratio,  c.  ?.  Difputatio  Chriftkni,  c.  6.  (q)  Joannes  Andreas, 

c  libro  Af.nali,  cap.  7.  Guadagnol  ex  eodem  libro,  Trad.  a.  Cap. 
7.  Seel.  1.  (r)  A'coran,c.  4.  (*)  Alcoran,  c.  Jj. 

Joannes  Andreas,  c.  7,  Guadagnol,  Trad.  1.  c.  10,  Sed.  3.  Al- 
-coran,  c.  4. 


88  The  Life  o/Mahomet. 

largely  d'fpenfe  to  her  of  them,  as  to  his  other  Wives,  it  is 
allowed  through  all  Mahometan  Countries,  that  me  make 
her  Complaint  to  the  Judge,  and  the  Law  will  give  her 
redrefs  herein,  and  force  the  Husband  to  do  her  Juftice. 
But  Makomet  reserved  liberty  to4iimfelf  to  do  as  hefhould 
fee  fit  as  to  this  $  and  therefore  when  fome  of  his  Wives 
were  aggrieved,  becaufe  he  /hewed  more  favour  to  the 
other,  and  particularly  to  Ayefloa,  than  to  them,  and  made 
Complaints  againft  him  on  this  account  5  to  ftill  their 
Clamours,  he  brings  in  God  in  the  Thirty  third  Chapter 
of  his  Alcoran,  giving  him  full  Liberty  to  deal  with  his 
Wives  as  he  mould  think  fit,  to  go  in  to  which  he  plea- 
fed,  and  abftain  from  which  he  pleafed  5  and  commanding 
them  to  be  content  herewith,  and  alfo  to  be  well  pleafed 
with  whatever  elfe  he  mould  do  in  reference  to  them, 
accepting  as  a  Favour  from  him  whatfoever  he  mould 
give  them,  and  take  Exceptions  at  nothing  which  he 
fhou)d  be  pleafed  to  order  concerning  them. 

3.  In    the   Fourth   Chapter  of  his  Alcoran,  which  is 
called  the  Chapter  of  Women,  he  forbids  his  Mutjlemans  to 
marry  with  their  Mothers,  their  Mothers-in-law,  the  Wives 
of  their  Fathers,  their  Daughters,  the  Sifters  of  their  Fathers, 
the  Sifters  of  their  Mothers,  the  Daughters  of  their  Brothers, 
the  Daughters  of  their  Sifters,  their  Nurjes,  their  Fofter-fifter  s, 
the  Mothers  of  their  Wives,  the  Sifters  of  their  Wives,  the 
Daughters  of  their  Wives  by  other  Hmbands,  the  Daughters  of 
Women  whom  they  have  known,  and  the  Wives  of  their  Sons, 
and    the  married   Wives   of  other   Men.     And  yet  in  the 
Thirty  third  Chapter  he  brings  in  God  exempting  him 
from  this  Law,  and  giving  him  an  efpecial  Privilege  to 
take  to  Wife  the  Diughters  of  his  Brother,  or  the  Daugh- 
ters of  his  Sifter,  and  to  go  in  to  any  other  Woman 
whatfoever  of  the  Believers,  that  (hall  be  willing  to  prof- 
titute  herfelf  unto  him.     But  he  there  takes  care  to  ap- 
propriate this  Liberty    fo  peculiarly   to  himfelf  alone, 
that  he  excludes  all  others  whatfoever  from  it.       For   it 
jfeemsthe  Old  Lecher  feared  his  Luft  mould  not  be  fuffici- 
ently  provided  for,  if  any  thing  lei's  than  the  whole  Sex 
were  allowed  him  for  the  gratifying  of  it  5  and  therefore 
would   endure  no  reftraint  or  limitation  upon  himfelf 
herein,  how  flriclly    foever  he  lays  it  upon  others.     In 
the  abpye  mention'd  Law  he  forbids  the  marrying  of  the 

Wivtf 


The  Life  pf  Mahomet.  89 

Jfives  of  other  Men  $  and  abundant  Reafon  there  is  for  it, 
that  no  Man  fhall  be  allow'd  adufreroufly  to  take  to  Wife 
her  that  is  at  the  lame  time  the  Wife  of  another  $  and 
yet  he  tranfgreffed  it  in  marrying  the  Wife  of  his  Ser- 
vant Zeyd.  But  to  allay  the  Scandal  and  Offence  which 
was  taken  at  it,  and  to  lecure  others  from  fearing  the  like 
Injury  and  Violence  from  him,  he  was  content  after  that 
to  lay  a  reflraint  upon  himfelf  to  do  fo  no  more  $  and 
therefore  brings  in  God,  telling  him  in  the  fame  thirty 
third  Chapter  of  his  Alcoran,  That  it  fhali  not  be  lawful 
for  him  for  the  future  to  take  another  Man's  Wife,  how 
much  foever  he  may  be  taken  with  her  Beauty. 

As  he  was  thus  brutifhly  enflaved  to  the  love  of  Wo- 
men, fo  was  he  as  exceflively  jealous  of  thofe  whom  he 
had  taken  to  Wife.  And  therefore  to  deter  them  from 
what  he  feared  (ti)  he  threatens  them  with  double  the 
punifhment  of  other  Wives,  both  here  and  hereafter,  in 
cafe  they  mould  be  falfe  unto  him.  And  when  fome  of 
his  Followers  made  too  frequent  refort  to  his  Houfe,  and 
there  entred  into  difcourfe  with  fome  of  his  Wives,  this 
gave  him  that  Offence,  that  to  prevent  it  for  the  future, 
out  comes,  as  from  Gody  thofe  Verfes  of  the  Alcoran  (w) 
wherein  he  tells  them,  that  they  mould  not  enter  into  the 
Houfe  of  the  Prophet  without  permiffion  $  and  that  if  in- 
vited to  dine  with  him,  they  fhould  depart  as  foon  as 
Dinner  was  over,  and  not  enter  into  difcourfe  with  his 
Wives  j  that  although  the  Prophet  be  afhamed  to  bid  them 
be  gone,  yet  God  is  not  afhamed  to  tell  them  the  Truth. 
And  in  the  fame  Chapter  he  forbids  his  Wives  to  Ipeak  to 
any  Man,  unlefs  with  their  Faces  vailed.  And  this  his 
Jealoufy  proceeded  fo  far,  as  to  go  beyond  the  Grave, 
For  he  could  not  bear  that  any  one  elfe  fhould  have  to  do 
with  his  Wives,  though  after  his  Death  ;  and  therefore 
(x)  ftri&ly  forbids  all  his  Followers  ever  to  go  in  to  any 
of  them  as  long  as  they  fhould  live.  So  that  although  all 
other  Women  when  repudiated,  or  become  Widows,  had 
liberty  to  marry  again,  all  his  Wives  were  excluded  from 

it. 


(«)  Alcoran,  c.  3$.  (w)  Alco;an,  c.  3$.  (*)  Al- 

jcorau,  c.  33. 


<po  The  Life  o/Mahomht. 

it.  And  therefore  all  thofewhom  he  left  at  his  Death 
(y)  lived  Widows  ever  after,  although  fome  of  them 
were  very  young  $  as  particularly  Ayejha,  who  was  not 
then  full  twenty  Years  old,  and  lived  above  eight  and 
and  forty  Years  after,  which  was  in  that  hot  Country 
looked  upon  as  a  very  hard  reftraint  put  upon  them. 

In  all  thefe  Inftances  I  have  mentioned,  it  appears  how 
much  he  made  his  Impofture  ferve  his  Luft.  And  indeed, 
almoft  the  whole  of  his  Alcoran  was  (*.)  in  like  manner 
framed  toanfwer  fome  Purpofe  or  other  of  his,  according 
as  occafion  required.  If  any  new  Thing  were  to  be  put  on 
foot,  any  Objection  againit  him  or  his  Religion  te  be 
anfwered,  any  Difficulty  to  be  folved,  any  Difcontent 
among  his  People  to  be  quieted,  any  Offence  to  be  re- 
moved, or  any  thing  elfe  done  for  the  Intereft  of  his 
Defigns,  his  conftant  recourfe  was  to  the  Angel  Gabriel 
for  a  new  Revelation  $  and  out  come  fome  Addition  to  his 
Alcoran  to  ferve  his  turn  herein.  So  that  the  mod  of  it 
was  made  on  fuch  like  Occafions,  to  influence  his  Party 
to  what  he  intended.  And  all  his  Commentators  thus  far 
acknowledge  it,  that  they  are  on  every  Chapter  very  par- 
ticular in  afligning  for  what  Caufes  and  for  whofe  Sakes 
it  was  fent  down  from  Heaven  unto  them.  But  hereby 
it  came  to  pafs  that  abundance  of  Contradictions  got  into 
this  Boot.  For  as  the  Intereft  and  the  Defign  of  the  Im- 
fojior  varied,  fo  was  he  forced  to  make  his  pretended  Re* 
relations  to  vary  alfb $  which  is  a  thing  fo  well  known  to 
thofeof  his&ff,  that  they  all  acknowledge  it  5  and  there- 
fore where  the  Contradictions  are  fuch,  as  they  cannot 
falve  them,  there  they  will  have  one  of  the  contradicting 
places  to  be  revoked.  And  they  reckon  in  the  whole 
Alcoran,  (a)  above  an  hundred  and  fifty  Verfes  which  are 
thus  revoked  $  which  is  the  be  ft  fliift  they  can  make  to 
folve  the  Contradictions  and  Inconfiftencies  of  it.  But 
thereby  they  do  exceedingly  betray  the  Unfteadinefs 
and  Inconftancy  of  him  that  was  the  Author  of  it. 

In  the  beginning  of  his  Impofture,  he  feemed  more  in- 
clined to  the  Jews  than  to  the  CkrifHans  ;  and  in  the  firft 

fomj- 


(y)  Joannes  Andreas,  c.  7.  (z)  Ricliaidi  Confutatio,  c.  n, 

(4)  Joanaes  Andreas,  c  z.  Guadagnol,  Tract,  i.  Cap.  7.  S:ct.  3. 


The  Ufe  of  M  a  h  o  m  i  t.  91 

forming  of  his  new-invented  Religion,  followed  the 
Jjfettern  of  theirs  more  than  any  other.  But  after  his 
coming  to  Medina,  he  took  that  difguit  againit  them,  that 
he  became  their  bitter  and  molt  irreconcilable  "Enemy 
ever  after,  and  ufed  them  with  greater  Cruelty  in  his 
Wars,  than  any  other  he  had  to  deal  with. 

Put  to  the  Chrijiians  he  ever  carried  hlinfelf  with  as 
much  favour  as  could  be  expected  from  fuch  a  Barbarian  j 
and  where-ever  they  fell  under  his  Power,  they  had  always 
good  Terms  from  him.  His  general  Rule,  and  which 
he  laid  as  a  Uriel:  Obligation  upon  all  his  Followers,  was 
to  fight  for  the  Propagation  of  his  Religion.  And  (b) 
there  were  only  two  Conditions  on  which  he  granted 
Peace  to  any  he  had  to  do  with  5  and  thefe  were  either  to 
come  into  his  Religion,  or  fubmit  to  be  Tributaries  unto 
him.  They  that  did  the  former,  were  admitted  into 
the  fame  Privileges  and  Freedoms  with  the  relt  of  his 
Followers  :  But  the  latter  had  only  the  benefit  of  his 
Protection,  as  to  their  Goods  and  Perfon?,  and  free  Ex- 
ercife  of  their  Religion,  without  any  other  Privilege  or 
Advantage  whatfoever,  for  which  every  Man  paid  an 
Annual  Tribute.  But  thofe  who  would  not  come  in, 
and  make  Peace  with  him  on  one  of  thefe  two  Condi- 
tions, were  by  his  Law  to  be  put  to  the  Sword.  And 
this  Law,  in  every  one  of  its  Particulars,  is  {till  obferved 
in  all  Mahometan  Countries^  even  to  this  Day.  At  firft 
few  fubmitted  to  him,  but  fuch  as  he  forced  by  Conquelt ; 
but  when  his  Power  grew  to  be  formidable,  then  Multi- 
tudes, both  of  Chrijiians  and  other  Religions,  flocked  to 
him  for  his  Protection,  and  became  his  Tributaries.  And 
there  hath  in  this  laft  Age  been  publi/h'd,  firfl  by  Stonita  at 
Paris,  and  after  by  Fabncius  at  Rojioch,  a  Writing  in  Jra- 
b'uk.,  which  bears  the  Title  of  an  Ancient  Capitulation  of 
the  Chrijiians  of  the  Eaji  with  this  bnpojior,  which  is  faid  to 
have  been  laid  up  in  the  Mona{]ery  of  Mount  Carmd  in 
Palejiine,  and  from  thence  brought  into  France,  and  repo- 
rted in  the  French  King's  Library.  But  (r)  Grotim  re- 
jects 

, .  „..  .„    , ■ f 

(b)  Alcoran,  c.  4.  c.  9,  &c.  Difpuratio  Chriftiani,  c  8.  Ri  har- 
di  Conrutatip,  c.  1,  6,  7,  &c  10.  Car.taai7.eni,  Orat.  1.  Sect.  ip> 
(c)  la  Epifl.  ad  Gallcs, 


92  The  Life  of  Mahomet. 

je£ts  It  as  a  Forgery  ,  and  good  reafon  he  had  fo  to  do. 
For  it  bears  date  in  the  fourth  Year  of  the  Hegira,  when 
Mahomet  was  not  yet  in  a  condition  to  fpeak  in  that 
Language  which  he  is  made  to  do  in  that  Writing ;  nor 
was  his  Power  then  fo  formidable,  as  to  move  any  to 
pray  his  Protection,  he  having  not  long  before  been 
overthrown  and  beaten  at  the  Battle  of  Ohud  j  and  at  the 
time  this  Infirument  bears  date  (which  was  the  fourth 
Month  of  that  Year)  not  fully  recovered  from  that  Blow  $ 
but  in  the  loweft  Circumftances  he  had  at  any  time  been 
lince  his  talcing  the  Sword  for  the  propagating  of  his  1m* 
pofiure$  and  there  is  another  particular  in  it,  which  mani- 
festly difcovers  the  Forgery :  It  makes  Moawias,  the  Son  of 
Abu  Sophian,  to  be  the  Secretary  to  the  Impojior,  who 
drew  the  Infirument  ;  whereas  it  is  certain,  that  Moawias, 
with  his  Father  Abu  Sophian,  was  then  in  Arms  againft 
him  5  and  it  was  not  till  the  taking  of  Mecca ,  which  was 
Four  Years  after,  that  they  came  in  unto  him,  and  to  fave 
their  Lives  embraced  the  Impojiure.  This  Infirument  is  to 
be  read  in  Englifi,  in  the  Hiftory  of  the  Prefent  State  of  the 
Ottoman  Empire,  Book  2.  Chap.  2. 

However,  this  is  .certain,  that  the  Chrtfiians  had  better 
Terms  from  him,  than  any  other  of  his  Tributaries,  and 
they  enjoy  them  even  to  this  Day  ;  there  being  no  Maho- 
metan Country  where  their  Religion  is  not  efteem'd  the  beft 
next  their  own,  and  the  Profeffors  of  it  accordingly  re- 
fpe£ted  by  them  before  the  jfow,  Heathens,  or  any  other 
fort  of  Men  that  differ  from  them. 

As  the  Impojior  allowed  the  Old  and  New  Tejiament,  fo 
would  he  fain  prove  his  Miffion  from  both.  The  Texts, 
which  are  made  ufe  of  for  this  purpofe  by  thofe  who  de- 
fend his  Caufe,  are  thefe  following  : 

Deuteronomy,  c.  33.  v.  2.  It  is  faid,  The  Lord  came  from 
Sinai,  and  rofe  up  fom  Seir  unto  them  $  he  fiinetb  forth  from 
Mount  Pharan,  and  he  came  with  ten  thoufand  of  Saints  - 
from  his  right  Hand  went  a  fery  Law  from  them.  By  which 
Words  they  will  have  {d)  meant  the  coming  down 
of  the  Law  to  Mofes  on   Mount   Sinai  •     of    the  Gofpel 

to 
1 


(<0  Shareftani,  Safiodinus,  Pocockii  Spec.  Hilt.  Arab,  p.  i8> 


The  Life  of  Mahomet;  9  5 

to  Jefm  at  Jerufdem,  and  of  the  Alcoran  to  Mahomet  at 
Mecca.  For,  fay  they,  Seir  are  the  Mountains  of  Jerufa- 
lem  where  Jefui  appeared,  and  Pharan  the  Mountains  of 
Mecca  where  Mahomet  appeared.  But  they  are  here  much 
out  in  their  Geography  $  for  Pharan  (e)  is  a  City  of 
Arabia  Petrcea,  near  the  Red-Sea,  towards  the  bottom  of 
that  Gulph  not  far  from  the  Confines  of  Egypt  and  Pales- 
tine, above  five  hundred  Miles  diftant  from  Mecca.  It 
was  formerly  (/)  an  Epif copal  See  under  the  Patriarch  of 
Jerufalem,  and  famous  for  Thcodorus  (g)  once  Bifhop  of 
it,  who  was  the  firft  that  in  his  Writings  published  to  the 
World  the  Opinion  of  the  Monothelites.  It  is  at  this  Day 
called  (  h )  Fara.  From  hence  the  Defarts  lying  from 
this  City  to  the  Borders  of  Paleftine,  are  called  the  De- 
farts or  Wildernefs  of  Pharan  -7  and  the  Mountains  lying 
in  it,  the  Mountains  of  Pharan,  in  Holy  Scripture,  near 
which  Mofes  firft  began  to  repeat,  and  more  clearly  ex- 
plain the  Law  to  the  Children  of  Ifrael  before  his  Death  5 
and  to  that  refers  the  Text  above-mentioned. 

Pfal.  50.  v.  2.  We  have  it,  Out  of  Sion,  the  Perfe&ion  of 
Beauty,  God  hath  Joined.  Which  the  Syriac  Verfion  reads 
thus,  Out  of  Sion  Godhath  Jhe-wed  a  Glorious  Crown.  From 
whence  fame  Arabic  k  .Transitions  having  expreffed  the  two 
laft  words  by  Eclilan  Mahmudan,  i.  e.  an  Honourable  Crown  5 
by  Mahmudan,  they  underftand  the  Name  of  Mahomett 
and  fo  read  the  Verfe  thus,  Out  of  Sion  hath  God  jhewed  the 
Crown  of  Mahomet. 

Ifaiah,  c,  21.  v.  7.  We  read,  and  he  faw  a  Chariot  with 
a  couple  of  Horfemen,  a  Chariot  of  Affes,  and  a  Chariot  of 
Camels.  But  the  old  Latin  Verfion  hath  it,  Et  vidit  currunt 
duorum  Equitum,  Afcenforem  jffiniy  &  AJcenforem  Cameli  : 
i .  e.  And  he  faw  a  Chariot  of  two  Horfemen,  a  Rider  upon  an 
Afs,  and  a  Rider  upon  a  Camel.  Where  by  the  Rider  upon 
an  Afs,  they  underftand  Jefus  Chriji,  becaufe  he  did  fo 

ride 


(  e  )  Ptolemy.  (  /)  Geographia  Sacra  Caroli  at  SaniSo 

Paulo,  p.  317.  (/?)   Acta  Conciiii  Lateram  fuh  Martino 

Papa(  (b)  Carolus  2  Saucto  Paulo  ubi  fupra.    Geography 

Nubienfoj  Ciim,  3.  Part  5. 


5>4  The  Life  ^Mahomet. 

ride  to  Jerufalem  j  and  by  the  Rider  on  the  Camel,  Ma- 
homet, becaufe  he  was  of  the  Arabians,  who  ufed  to  ride 
upon  Camels. 

John  16.  v.  7.  Our  Saviour  tells  his  Difciples,  If  I  go 
not  away,  the  Comforter  will  not  come  unto  you  5  but  if  I  de- 
fart,  I  will  fend  him  unto  you.  By  the  Comforter,  the  Maho- 
metans will  have  their  Prophet  Mahomet  to  be  here  meant ; 
and  therefore  among  other  Titles  which  they  give  him 
in  their  Language,  one  is  Paraclet,  (/)  which  is  the  Greek. 
word  here  ufed  in  this  Text  tor  the  Comforter, 
made  Jrabicl{.  They  alfo  fay,  That  the  very  Name  ot 
Mahomet,  both  here  and  in  other  Places  of  the  Gofpel% 
was  exprefly  mentioned,  but  that  the  Cbrijlians  out  of 
Malice  have  blotted  it  out,  and  corrupted  thofe  Holy 
Writings  5  and  that  at  Paris  there  is  a  (£)  Copy  of  thefe 
Go/pels  without  thele  Corruptions,  in  which  the  coming 
of  Mahomet  is  foretold  in  federal  places,  with  his  Name 
expreily  mentioned  in  them.  And  feme  fuch  thing 
they  had  need  to  fry,  to  juftify  the  impudent  Lye 
of  this  Impojlor ,  who  in  the  Sixty  firft  Chapter  of 
his  Alcoran,  entitled,  The  Chapter  of  Battle,  hath  thefe 
Words ,  Remember  that  Jehus  the  Son  of  Mary  faid  to 
the  Children  of  Ifrael,  I  am  the  Mcjfenger  of  God,  he  hath 
ftnt  me  to  confirm  the  Old  Teilament^  and  to  declare 
trnto  yotty  That  there  Jhull  come  a  Prophet  after  met  whofe 
Name  fjall  be  Mahomet. 

There  needs  no  Anfwer  to  confute  thefe  Glojfts. 
The  Abfurdity  of  them  is  fufficiently  expofed,  by 
barely  relating  them.  And  fince  they  could  find 
nothing  elfe  in  all  the  Books  of  the  Old  and  New 
Tejlament  to  wreft  to  their  purpofe,  but  thefe  Texts 
above  mentioned,  which  are  to  every  Man's  appre- 
hending fo  exceedingly  wide  of  it  5  thefe  fhew  at 
how  vaft  a  di4ance  the  true  Word  of  God  is  from 
this  Impious  Impoflure,  and  how  much  it  is  in  all  its 
parts  contrary  thereto. 

And 


(«)  Al  Jannabi,  Pocockii  Specim.  Hift.  Arab.  p.  18$,  (£) 

Pococfcii  Special.  Hill.  Arab.  p.  186. 


The  Life  of  Mahomet.  9$ 

And  thus  far  I  have  laid  together  as  exactly  and 
particularly  as  I  could,  out  of  the  beft  Authors  that 
treat  of  this  lmfoftor,  all  that  is  credibly  related  of 
him,  and  thofe  Methods  which  he  took  for  the  fra- 
ming and  propagating  that  Impious  Forgery ,  which 
he  hath  impofed  upon  fo  large  a  part  of  Mankind  as 
have  been  deluded  thereinto.  And  what  is  my  Defign 
in  the  prefent  publi filing  hereof,  is  fhewn  in  the  eo- 
fuing   Treatife. 


DISCOURSE 

For  the  Vindicating  of 

CHRISTIANITY 

FROM    THE 

Charge  of  Impofture. 

O  F  F  E  R'D, 

By  way  of  Letter, 

To  the  Cbnfideration  of  the   DEISTS   of 
the  Prefent  Age. 


t/ 


By  Humphrey   Prideaux,  D.  D.  Dean 
6f  NORWICH. 


The  Seventh  Edition,   Corrected. 


L    0   N  T>   0   N: 
Printed  in  the  Year  M  DCC  XVTIt. 


LETTE 


TO    THE 


DEISTS  & 


Gentlemen, 


V  I  am  not  miftaken,  the  Reafon  you 
give  for  your  Renouncing  that  Reli- 
gion ye  were  Baptized  into,  and  is 
the  Religion  of  the  Country  in  which 
ye  were  born,  is,  That  the  Gofpel  of 
Jefus  Chrift  is  an  Impofture  :  An  AflPer- 
tion  that  I  tremble  to  repeat.     But 


whether  that  Gofpel  be  right,  or  ye  are  in  the  right 
that  deny  it,  will  appear  from  the  Confideration  of  the 
Nature  of  an  Impofture^  and  from  the  Life  of  that  mod 
infamous  Impoftor  (whom  we,  as  well  as  you,  acknow- 
ledge to  be  fuch)  which  I  have  before  given  you  the 
exacl:  Pi&ure  of.  And  if  you  can  find  any  one  Linea- 
ment of  it,  any  one  Line  of  all  its  filthy  Features  in 
the  whole  Gofpel  of  Jefus  Chrift ,  I  durft  fav  (fo  fure  I 
am  of  the  contrary)  that  for  the  fake  hereof  I  will  give 
you  all  you  contend  for,  and  yield  you  up  the  whole 
Caufe.  And  therefore  that  we  may  throughly  examine 
the  Matter,  I  will  lay  down,  in  the  firft  Place,  What 
an  Impofture  is  *,  zdlyy  What  are  infeparable  Marks  and 
Characters  of  it-,  And  3^/y,  That  none  of  thefe  Marks 


H 


can 


98        eA  Letter  to  the  Deist  ?. 

can  belong  to  the  Gofpel  of  Jefus  Chrift.  And  when  t 
have  done  this,  I  hope  I  fhall  convince  all  fuch  of  you, 
who  have  not  totally  abandon'd  your  felves  to  your  In- 
fidelity, That  the  Gofpel  of  Jefus  Chrift  is  that  Sacred 
f  rath  of  Gody  which  you  are  all  bound  to  believe. 

An  Impofture,  taking  the  Word  in  the  full  Latitude 
of  its  Signification,  may  denote  any  Lye  or  Cheat, 
whereby  one  Man  impofeth  upon  another.  But  it  is 
moft  frequently  ufed  to  exprefs  fuch  Cheats  as  are  int- 
pos'd  on  us  by  thofe  who  come  with  falfe  Characters 
of  themfelves,  pretending  to  be  what  they  are  not,  irt 
order  to  delude  and  deceive.  And  when  this  Character, 
which  W  thus  ftrtfly  affum'd,  is-  no  lefs  than  a  pretend- 
ed Embaffy  from  Heaven,  and  under  the  Credit  of  it  a 
New  Religion  is  deliver'd  to  the  World  as  coming  front 
God,  which  is  nothing  elfe  but  a  Forgery,  invented  by 
thfc  firft  Propagators  of  it,  to  impofe  a  Cheat  upon 
Mankind,  it  amounts  to  be  an  Impofture  in  thatSenfe, 
in  which  you  would  have  the  Gofpel  of  Jefus  Chrifi  to 
to  be  fuch.  And  in  this  Senfe  it  is  to  be  unde'rftood  in 
the  Controversy  between  us-,  fa  that  the  whole  Que- 
ft  ion  which  we  are  to  examine  into,  is,  Whether  the 
Chrifiian  Religion  be  a  Truth  really  given  unto  us  by  Di- 
vine Revelation  from  God  our  Creator,  or  elfe  a  meer 
Human  Invention,  contrived  by  the  firft  Propagators 
of  it,  to  impofe  a  Cheat  upon  Mankind.  And  when 
I  have  fully  difprov'd  the  latter  part  of  this  Queftion, 
That  the  Christian  Religion  cannot  be  fuch  an  Invention 
contriv'd  tocheat  and  impofe  upon  us,  that  will_  fuffici- 
ently prove  the  former,that  it  muft  be  thatDivineTruth, 
which  all  we  that  are  Chrift ians  firmly  believe  it  to  be. 

That  it  is  poffible  fuch  a  Cheat  may  be  impofed  up- 
on Men,  cannot  be  deny'd.  It  is  fufffciently  prov'd  in 
the  foregoing  Hiftory,  which  is  a.  very  fulllnftance  of 
it ;  and  I  have  laid  it  before  you  for  this  very  Purpofe, 
that  you  may  therein  fee  clearly  delineated  and  dif- 
play'd  in  all  its  proper  Colours,  the  whole  Nature  of 
the  Thing,  which  you  charge  Our  Holy  Religion  with. 
All  that  I  contend  for,  is,  That  if  Chrift Unity  be  fuch 
an  Impofture  as  we  all  acknowledge  the  Religion  of  Ma- 
homet to  be,  it  muft  be  juft  fuch  another  thing  as  that 
is,  with  all  the  fame  Marks,  Characters;  and  Properties 
of  an  Impofture  belonging  thereto  ',  and  that  if  none  of 

thole 


<A  Letter  to  the  Deist  s,        99 

ihofe  Marks,  Characters,  or  Properties  can  be  discover- 
ed in  it,it  muft  be  a  clear  Eviction  of  the  wholeCharge, 
and  manifeftly  prove,  That  our  Holy  Religion  .cannot 
be  that  Thing  which  you  would  have  it  be.  For  our 
only  way  of  knowing  Things,  is  by  their  Maries  and 
Properties',  and  it  is  by  them  only  that  we  can  difco- 
ver  what  the  Nature  of  them  is.  It  is  only  by  the 
Marks  and  Properties  of  a  Man,  that  we  know  a  Man 
from  another  Living  Creature,  for  we  cannot  fee  the 
EfTences  of  Things.  And  fo  it  muft  be  only  by  the 
Marks  and  Properties  of  an  Impofture,  that  we  can 
know  an  Impoflure  from  that  which  is  a  real  Truth, 
when  attefted  unto  us.  And  as  where  we  find  none  of 
the  Marks  and  Properties  of  a  Man,  we  afluredly  know 
that  cannot  be  a  Man*  how  muck  foever  any  one  may 
tell  us  that  it  is :  So  where  we  find  none  of  the  Marks 
and  Properties  of  an  Impoflure ,  we  may  afluredly  know 
that  cannot  be  an  Impoflure,  how  much  foever  you,  or 
any  other  like^you,  may  affert  it  fo  to  be. 

Now  the  Marks  and  Characters  which  I  look  on  to  be 
infeparable  from  every  fuch  Impoflure,  are  thefe  fol- 
lowing: 1.  That  it  muft  always  have  for  its  end  fome 
carnal  Intereft.  2.  That  it  can  have  none  but  wicked 
Men  for  the  Authors  of  it.  3.  That  both  thefe  muft 
necefiarily  appear  in  the  very  Contexture  of  the  Impo- 
fiure  it  felf.  4.  That  it  can  never  be  fo  fram'd,  but  that 
it  muft  contain  fome  palpable  Falfities,  which  will  dis- 
cover theFalfity  of  all  the  reft.  5.  That  where-ever 
it  is  firft  propagated,  it  muft  be  done  by  Craft  and 
Fraud.  6.  That  when  entrulied  with  many  Confoira- 
tors,  it  can  never  be  long  conceal'd.  And,  7.  Tfcat 
it  can  never  be  eftabliuYd,  uniefs  back'd  with  Force 
and  Violence.  That  all  thefe  muft  belong  to  every  Im- 
poflure, and  all  particularly  did  fo  to  Mabometifm% 
and  that  none  of  them  can  be  charged  upon  Chrifiian'w 
ty,  is  what  I  fhall  now  proceed  to  mew  you  :  Of  each 
of  them  in  their  Order. 

SECT.    I. 

I.  That  every  Impoflure  muft  have  for  its  end  fomQ 
carnal  Intereft,  is  a  thing  fo  plain  and  evident^  that  I 
fuppofe  it  will  not  need  much  Proof.  For  to  impofe 
a  Cheat  upon  Mankind.,  and  in  a  Matter  of  that  great 

H  3  Imporr 


ioo       oA  Letter  to  the^T)  e  i  s  t  s. 

Importance,  as  all  that  have  any  Religion,  hold  that 
to  be,  is  a  thing  of  that  Difficulty  to  compafs,  and  of 
that  Danger  to  attempt,  that  it  cannot  be  conceivd, 
why  any  one  ihould   put  himfelf  upon  fuch  a  Defign, 
that  doth  not  propofe  fome  very  valuable  Advantage 
to  himfelf  in  the  Succefs.    To  cheat  one  Man  is  not  al- 
ways fo  eafy  a  Matter,  nor  is  it  without  its  Mifchiefs 
and  Inconveniencies  in  the  Difcovery.     But  to  enter- 
prize  a  Cheat  upon  all  Mankind,  and  in  a  thing  of  that 
Importance,  as  the  introducing  of  a  new  Religion,  and 
the  abolifhing  of  the  Old  one,  (to  which  fo  many  both 
by  Cuftom  and  Education  will  be  always  zealoufly  af- 
fected, be  it  what  it  will)  muft  be  an  Undertaking  of 
the  greateft  Difficulty  and  Hazard  imaginable.    For 
whoever  engageth  himfelf  in  fuch  a  Plot  of  Impefture, 
muft  unavoidably  meet  with  many  ftrong  Oppofitions 
to  ftruggle  with  in  the  Management  of  it,  which  will 
continually  put  his  Thoughts  upon  the  Rack,  to  find 
out  Devices  to  furmount  them,  and  his  Body  to  incef- 
fant  Pains  and  Labour  to  bring  them  into  Execution  j 
and  for  the  effecting  hereof,  he  muft  have  fome  Confi- 
dents to  afiift  him,  fome  to  help  forward  the  Defign, 
whom  he  muft  truft  with  the  Secret  of  it,  and  the 
more  he  hath  of  fuch,  the  more  he  hazards  all  to  a 
Difcovery.     And  all  this  while  his  Mind  will  be  fill'd 
with  anxious  Cares,  and  his  Thoughts  diftracted  with 
many  uneafy  and  affrighting  Apprehenfions  (as  is  ufual 
with  Men  on  wicked  Defigns)  about  the  Succefs,  and 
every  Failure  will  expofe  him  to  that  terrible  Revenge 
from  thofe  he  attempts  to  delude,  as  fuch  a  Villany, 
whenever   detected,   molt  juftly  deferves.     This  was 
A'lahomet's  Cafe  all  the  while  he  was  propagating  his 
Iwpofture  it  Mecca,  and  fo  it  muft  be  of  every  other 
fuch  Impofior  alfo.     And  when  a  Man  puts  himfelf  up- 
on all  this,  the  Nature  of  the  Thing  manifeftly  leads 
us  to  conclude,  he  muft  propofe  fomething  to  himfelf 
hereby,  which  may  make  him  amends  for  all  in  the  re- 
fult.     For  when  fo  much  is  put  to  hazard,  Men  do  not 
a!e  to  do  it  for  nothing.     There  muft  always  be  fome 
great  Intereft  in  the  Bottom  of  fuch  a  Defign,  fome- 
thing that  the  Undertaker  values  at  a  more  than  ordi- 
nary Rate,  to  make  him  engage  in  fo  exceeding  diffi- 
cult and  dangerous  an  Enterpri/e.  For  where-ever  the 

Venture 


eA  Letter  to  the  Deists.       ioi 

Venture  is  great,  it  muft  be  taken  for  granted  there  is 
an  End  propofed,  which  in  the  Eftimation  of  the  Ven- 
turer, is  equivalent  thereto.     What  it  was  that  put 
Mahomet  on  his  Impofture,  the  foregoing  Hiftory  of  his 
Life  fufficiently  fhews  j    it  was  his  Ambition  and  his 
Luft.     To  have  the  Sovereignty  over  his  Country,  to 
gratify  his  Ambition  •,  and  as  many  Women  as  he  plea- 
fed  to  fatiate  his  Luft,  was  what  he  aim'd  at}  and  to 
gain  himfelf  a  Party  for  the  compafling  of  this,  was  the 
grand  Defign  of  that  new  Religion  which  he  invented, 
and  the  whole  End  and  Reafon  of  his  impofing  it  on 
thofe  he  deluded  thereinto.     And  whoever  purfues  the 
like  Method,  muft  certainly  have  fome  fuch  End  in  \t\ 
it  being  totally  incredible  that  any  one  mould  take  up- 
on him  the  Trouble,  Fatigue,  and  Danger  of  carrying 
on  fuch  a  Cheat  only  for  cheating  fake.     But  here  we 
challenge  all  the  Enemies  of  that  holy  Religion  which 
we  profefs,  to  find  out  any  thing  like  this  in  the  Gofpel 
ofjefia  Chrift,  any  thing  that  favours  of  worldly  In- 
tereft, either  in  him  the  firft  Founder  of  our  Faith,  or 
in  any  of  his  holy  Apoftles,  who  were  the  firft  Propaga- 
tors of  it.     Vaninvu,  one  of  the  moft  zealous  Ghampi- 
ons  of  Impiety  that  ever  appear'd  againft  the  Chrifiian 
Caufe  (for  he  dy'd  a  Martyr  for  it)  hath  attempted 
this :  But  after  the  moft  accurate  and  diligent  Search 
which  fo  keen  an  Adverfary  could  make,  he  was  forc'd 
to  give  up  the  Point  •,  and  plainly  acknowledge*  That 
in  the  whole  Series  of  the  Hiftory  and  Actions  of  our 
Saviour,  he  could  not  find  any  thing  that  he  could  charge 
with  fecular  Intereft  or  Defign  to  blaft  him  or  his  Reli- 
gion with.     And  if  you  will  renew  the  fame  Attempt, 
tho'  you  extend  the  Enquiry  much  farther,  even  to  his 
Apoftles,  and  all  the  reft  of  his  Difciplcs,  who  firft 
preached  this  holy  Religion  to  the  World,  and  take  in  to 
your  Afiiftance  all  the  Enemies  of  it}  after  the  ftri 
cleft  Scrutiny  that  you  can  make,  you  will  never  have 
any  better  Succefs  herein. 

For  had  our  Saviour's  Defign  been  to  feduce  thQ 
People  for  his  own  Intereft,  he  muft  have  taken  the 
fartie  Courfe  that  other  Seducers  do.  He  muft  have 
flatter'd  them  in  their  Humours,  and  form'd  his  Do- 
ctrines to  their  Fancies-,  courted  thofe  that  were  in 
greateft  Authority  and  Efteem  with  them,  and  made  it 

H  4  his 


i©2       oA  Letter  to  the  D  e  i  s  t  i. 

his  Bufmefs  moftly  to  preach  againft  and  decry  thofe 
who  were  leaft  in  their  Favour,  and  ftudy'd  and  pra- 
etis'd  all  other  fuch  Arts  of  Popularity,  whereby  he 
might  beft  infinuate  into  their  good  liking,  and  gain 
that  Intereft  with  them,  as  might  be  fufficient  to  ferve 
his  Purpofe,  and  obtain  the  End  propos'd.    Thefe  were 
the  Methods  whereby  Mahomet  firft  propagated  his  Im- 
pofiure,  and  thefe  are  they  which  all  others  muft  take, 
whofe  Purpofe  it  is  to  deceive  the  People.     But  our  Sa- 
viour in  every  particular  acted  contrary  hereto-,  which 
fufficiently  proves  that  he  had  no  fuch  Defign  to  com- 
pafs.   For  he  freely  preach'd  againft  whatever  he  found 
blameable  in  the  People,  fpared  not  their  beloved  Er- 
rors, or  fram'd  his  Doctrines  to  indulge  them  in  any 
one  evil  Practice,  how  predominant  foever  amongft 
them,  and  was  fo  far  from  courting  thofe  in  the  great- 
eft  Authority  and  Ffteem  with  them,  that  he  was  moll 
Jharp  and  bitter  againft  them  above  all  others,  whom 
they  moft  Idoliz'd,  I  mean  the  Scribes  and  Pkarifees: 
For  he,  on  all  Occafions,  detected  their   Hypocrifies^ 
and  laid  open  their  evil  Practices,  and  in  the  fevereft 
Manner  rebuk'd  and  condemn'd  them  for  their  Iniqui- 
ty therein,  even  to  the  preferring  and  juftifying  before 
them  the  wicked  Publicans,  who  for  their  Exactions 
and  Oppreffions  upon  the  People  in  their  gathering  the 
publick  Taxes,  were  held  among  them  the  moft  hated 
of  Men,  and  the  word  of  Sinners.  And  therefore,  tho* 
his  Miracles  often  drew  their  Admiration  and  their 
Applaufe  on  the  other  hand,    his  Doctrines  and  his 
Preachings  as  faft  alienated  them  from  him  on  the  o- 
ther  •,  fo  that  thofe  very  fame  Men,  who,  for  the  fake 
of  the  former,  follow'd  him  often  in  Multitudes,  and 
were  ready  to  acknowledge  him  to  be  theMeffias,were 
as  violently  fet  againft  him  at  other  Times,  for  the 
fake  of  the  latter,  and  at  laft  crucify'd  him  on  the  ac- 
count thereof.     And  is  it  poffible  to  conceive  that  he 
who  took  all  thofe  Courfes  fo  contrary  to  the  Humour 
of  the  People,' without  regarding  how  much  they  tend- 
ed to  exifperate  them  againft  him,  fhould  have  any  In- 
tereft or  Defign  of  his  own  to  ferve  himfelf  of  them  ? 

•  When  our  Saviour  took  upon  him  to  be  the  Mejfuis 
that  was  promis'd,  had  he  done  it  only  as  an  hnpofrory 
to  promote  a  Secular  Intereft  and  Delign  of  his  own,  he 

•  would 


tsA  Letter  to  the  D  e  i  s  t  «£       103 

would  certainly  have  afTum'd  that  Chara&er  according 
to  thofe  Notions  in  which  the  Jews  expected  him.  For 
in  this  Cafe  the  Expectation  of  the  People  muft  have 
been  the  grand  Motive  to  the  Impofture,  and  their  look- 
ing for  fuch  a  Meflia*  to  come,  the  main  inducing  Rea- 
fon  of  his  putting  hi  mfelf  thereon  •,  and  therefore  to  be 
fure,  had  he  been  an  Impoftor,  he  would  have  offer'd  him- 
felf  to  them  no  otherwife  than  jufl  fuch  a.Mejfias  as  their 
Notions  of  him  would  have  him  to  be  \  and  there  are 
two  fpecial  Rafons  which  in  this  Cafe  would  have  deter- 
min'd  him  hereto.    1.  Becaufe  thofe  Notions  offer'd  to 
him  the  higheft  fecular  Intereft  that  could  be  attaine4 
unto :  And,  2.  Becaufe  the  fuiting  of  his  Pretenfions  ex- 
actly according  to  them,  would  have  been  the  readieft: 
and  moft  likely  way  for  him  to  carry  the  Intereft,what- 
ever  it  was,which  you  may  fuppofe  him  to  have  aim'd  at. 
And,  firft,  the  Notions  which  the  Jews  had  of  the 
Mejfias,  offer'd  him  the  higheft  fecular  Intereft  that 
could  be  attain'd  unto  *,  and  therefore  to  be  fure,  whea 
he  took  upon  him  to  be  that  Mejfiat,  had  he  done  it 
only  as  an  Impaftar,  for  a  fecular  Intereft,  he  would 
have  laid  hold  of  that  Intereft  offer'd,  and  under  the 
Character  which  he  afTum'd,  moft  certainly  have  claim- 
ed all  that  which  according  to  thofe  Notions  the  Mejfi- 
as  was  to  have.    For  this  was  nothing  lefs  than  a  moft: 
glorious  fecular  Kingdom  *,    the  Expectations  of  the 
Jews  being  then  concerning  this  Matter  the  fame,  as 
they  have  ever  fince  continued  amongft  them  •,  that  the 
Mejftas  *  was  to  be  a  Secular  Prince,  who  was  to  deli- 
ver them  from  their  Enemies,  and  reftore  the  Kingdom 
of  David  at  Jerufalem,  and  there  reign  in  great  Glory 
and  Splendor  over  the  whole  Houfe  of/frael.  And  what 
greater  or  more  definable  Intereft  can  this  World  af- 
ford, than  fuch  a  State  of  Advancement?  And  what  is 
there  that  is  more  valu'd  and  efteem'd  in  the  Opinion, 
of  all  Mankind,  than  the  Attainment  thereof?  And  at 

that 


*  The  Meflias  Shall  come  and  re/lore  the  Kingdom  of  the  Houfe  of  Da- 
vid to  the  antient  State  of  its  former  Dominion,  and  /hall  rebuild  the  Tem- 
ple, and  gather  together  the  difperfed  of  Ifrael ;  and  then  /hall  be  re- 
e/labli/hcd  the  Legal  Rites  and  Con/}  it  ut  ions,  as  in  former  Times;  and  Sa- 
crifices /haU  be  offer'd,  and  the  Sabbatical  Tears  and  Jubilees  obferv'<k,  ac- 
cording to  every  Precept  delivered  in  the  Law.  Mainionides  in  Yad 
Ji'acluzekah  in  Trad,  dc  Regibus  &  Belli*  eomm}  cap.  i  l.(e<ft.i. 


104       &4  Letter  to  the  Deists. 

that  Time  when  our  Saviour  firft  appear'd  on  his  Miffi- 
<?.»,  there  was  the  moft  favourable  Juncture  that  could 
offer  it  felf,  for  his  fetting  up  for  all  this :  For  then  the 
People  of  the  Jews  being  fallen  under  the  Yoke  of  the 
Roman  Government,  and  alfo  grown  very  impatient 
under  it,  entertain'd  a  general  Expectation  of  the  fpee- 
dy  Coming  of  the  Mejfias,  under  that  Character  of  a 
Temporal  Prince,  which  they  had  conceited  of  him,  to 
deliver  them  from  this  Bondage,  and  by  conquering 
thofe  who  fubjefted  them  thereto,  again  re  ft  ore  the 
Kingdom  of  Ifrael.  And  thefe  Hopes  had  then  taken 
PoiTeftion  of  their  Minds,  and  they  were  all  fo  full  of 
them,  that  every  one  flood  in  a  manner  ready  and  pre- 
paid to  join  with  him,  whofoever  mould  take  upon  him 
to  be  the  Perfon,as  fufficiently  appeareth  not  only  from 
f  the  Scriptures,  but  alfo  from  the  Hiftory  which  (*) 
Jofephus  wrote  of  thofe  Times.  And  therefore  had  our 

Sa- 

f  Marl^  1  5.  v.  43.  Lu^e  2.  v.  33,  foe.  24.  v.  31.  Aftsi.v.6» 
From  all  which  Places  compared  together,  it  appears  that  there 
was  among  the  yews,  in  the  Time  of  our  Saviour,  a  general  Ex- 
piation of  the  fpeedy  Coming  of  the  Meffias,  and  that  their  No- 
tion was  of  a  Temporal  Deliverance  and  a  Temporal  Reftoration. 
«f  the  Kingdom  of  Jfrael  to  be  effected  by  him.  And  this  Expe- 
ctation was  it  which  made  the  Multitude  fo  ready  to  join  them- 
felves  to  Tbeudat,  and  after  to  Judas  of  Galilee,  of  whom  mention 
is  made  Afts  5.  v.  36.37.  and  after  that  to  an  Egyptian  Jew,ASs  21. 
v.  38.  on  their  pretending  to  be  the  Perfons  from  whom  this  De- 
liverance was  expected. 

(*)  Jofepbus  not  only  makes  mention  of  Tbeudat,  and  Judas  of 
Galilee,  and  the  Egyptian, of  whom  we  have  an  account  in  Scripture, 
Antiq.  lib.  20.  c.  2,  fo  6.  but  alfo  of  feveral  others,  who  on  the 
fame  Pretences,  found  the  Multitude  ready  to  join  themfelves 
unto  them,  Antiq.  lib.io.  c.  6,fo  7.  fo  dc  BeUo  Judaico,  I.  7.  c.  3  1. 
As  did  alfo  Barcbosbat  in  the  Reign  of  Adrian  the  Roman  Emperor. 
And  what  Maimonides  delivers  of  the  Doctrine  of  the.  Jews  con- 
cerning this  Matter,  might  give  anyMan  an  Handle  to  offer  at  it. 
For,  faith  he,  the  Mejjiaf  t$  not  to  be  known  by  Signs  or  Wonders 
(for  he  is  to  work  none)  but  only  by  Conqueft.  And  therefore 
his  Words  are  ;  If  there  arifttb  a  King  of  the  Houfe  of  David  who  is 
ftudiout  of  the  Law,  and  diligent  in  obferving  the  Precepts  of  it,  as  was 
David  bis  Fatb:r ;  that  is,  not  only  of  chc  Law,  which  is  written,  but  of 
tbrOral  aifi,  and  inclineth  ail  Ifrael  to  v:a!^  therein,  and  repairs  the 
Breaches,  and  fights  the  Battles  of  the  Lord,  this  Vcrfm  may  be  prefum'd 
to  be  lb:  M;!Tias.     But  if  be  proffers,  in  what  be  undertaks*)  and  fub- 

dues 


oA  Letter  to  the  Deists. 

Saviour,  by  taking  upon  him  to  be  the  M'foa-  ■■ 
only,  as  an  Impojlor,  at  a  fecular  Intereft,  W  Hat  \ 
can  be  given,  why  he  fhould  not  with  the  Name  of  the 
Mejfias^huve  alfo  claimed  this  grand  Intereft  of  a  King- 
dom, which,  according  to  the  Opinion  of  all  thofe 
who  expected  a  MeJJias,  belong'd  thereto?  Or  why  he 
fhould  not  in  fo  favourable  a  Juncture,  as  was  then  of- 
fer'd  for  it,  have  pofTefled  himfelf  thereof  ?  But  he  was 
fo  fir  from  doing  either  of  thefe,  that  he  wav'd  both, 
and  not  only  omitted  this  Opportunity  of  pofFefling 
himfelf  of  this  Kingdom,  but  alfo  renounc'd  and  dif 
claim'd  the  whole  thereof.  For  inftead  of  laying  any 
Pretence  to  it,  he  fet  himfelf  to  confute  thofe  very  No- 
tions which  gave  it  unto  him,  and  to  convince  the  Peo- 
ple that  thev  were  miftaken  in  them,  and  thereby  o- 
verthrew  all  that  which  offered  unto  him  the  higheft 
Secular  Intereft  which  the  Men  of  this  World  ufe  to 
aim  at.  And  not  only  fo,  but  advanc'd  in  the  ftead  of 
thofe  Errors,  fuch  Doctrines  concerning  the  Afejfias  as 
were  not  only  without  all  manner  of  Worldly  Inte- 
reft in  them,  but  all  levell'd  directly  oppofite  thereto. 
For  he  taught  them,  that  the  Kingdom  of  the  Mejjias 
was  not  ^Temporal,  but  a  Spiritual  Kingdom ;  that  he 
was  not  to  be  a  Judge  and  a  Ruler  over  them  in  the 
Secular  Affairs  of  this  World,  and  the  Pomp  and  Glo- 
ry thereof,  but  to  govern  and  direct  their  Hearts  with- 
in by  the  Power  of  his  Holy  Spirit,  in  order  to  con- 
form them  to  that  Law  of  Righteoufnefs,  which  might 
fit  them  to  reign  with  him  in  the  Kingdom  of  Everla- 
ftmg  Glory  hereafter.  And  therefore  when  the  Jews, 
being  convinc'd  by  his  wonderful  Works  that  he  was 
the  Meflias,  would  have  taken  him  by  Force  and  made 
him  their  King,  he  withdrew  from  among  them  to 
difappoint  the  Delign.  And  when  interrogated  by  Pi- 
late, he  told  him  his  Kingdom  was  not  of  this  World. 
And  had  he  aim'd  at  any  fuch  Thing,  he  would  never 
have  taught  fuch  Doctrines  of  himfelf,  which  fodireft- 
ly  overthrew  all  that  which  gave  him  the  moft  favour* 
able  Advantage  of  attaining  thereto.   Had  he  offer'd  at 

more 

dues  all  the  neighbouring  Nations  round  about  bim,  and  re-kutlds  ibe 
SanSuary  in  its  former  Place~and  gathers  together  tbcdifperfednftfrael., 
then  be  is  for  certain  the  MdVias.  Mahhonidcs  in  Yacf  HachaZckah 
Tra#.  dc  Regibus  &  Bellis  eorum,  c.  1 1.  f«ft.  4, 


io6      eA  Letter  to  tie  Deists. 

more  of  this  World's  Intereft,  than  the  Notions  of  the 
Jews  inverted  him  with  (if  it  were  poffible  more  could 
be  had  than  thofe  gave  their  Mejfias)  or  if  he  had  join'd 
thereto  the  Enjoyment  of  carnal  Pleafure,  as  Mahomet 
did,there  might  then  have  been  fome  ground  of  charging 
him  of  differing  from  thofe  Notions  for  the  ferving  of 
his  own  Intereft-,  but  when  the  Change  was  on  the 
quite  contrary  hand,  and  inftead  of  being  that  reigning 
and  glorious  Mtflias^  amidft  the  higheft  Pomp  and 
Splendor  of  this  World,  as  the  Jews  would  have  had 
him  to  be,  he  declared  himfelf  only  for  fuch  a  Kingdom 
as  had  nothing  of  this  World  in  it,  and  whofe  greateft 
Perfection  lay  in  its  greateft  Oppofition  thereto*,  he 
that  will  fay  that  there  was  any  thing  of  this  World  in 
his  thus  ftripping  himfelf  of  all  the  Pomp  and  Glory 
of  it,  or  that  there  could  be  any  Defign  of  Intereft  for 
himfelf,  where  all  manner  of  Self-Intereft  is  thus  re- 
nounc'd,  muft  reconcile  Contradictions,  and  make  the 
Nature  of  one  Extreme  to  confift  in  the  other,  which 
is  moft  direftly  oppofite  thereto.  Had  he,  when  he 
took  upon  him  to  be  the  AIeJ[iasy  done  it  only  for  a 
Worldly  Intereft,  this  great  Intereft  of  Reigning, 
fb  obvioufly  offer'd  it  felf  unto  him  under  that  Chara- 
cter, that  it  cannot  be  conciiiv'd  how  he  fhouid  ever 
have  avoided  it.  The  Power,  and  Glory,  and  Riches 
of  a  Kingdom^  are  too  great  Baits  of  Allurement  to  the 
worldly-minded  Man,  ever  to  be  refus'd  by  fuch  a  one, 
after  he  had  affum'd  that  Character,  which,  in  the  ge- 
nerally receiv'd  Notion  of  it,  invefted  him  with  them. 
Or  can  it  be  imagin'd,  fince  thefe  are  the  only  Things 
which  could  make  that  Character  at  all  deferable  to  an 
Jmpoftor,  why  any  Man  fhouid  run  the  great  Hazard  and 
and  Trouble  of  being  fuch  in  the  afiuming  of  it,  but 
for  the  fake  of  them  ?  All  thofe  falfe  Chriftsy  who  have 
been  real  Impojlors?  and  have  in  feveral  Ages  ftarted  up 
to  delude  the  World  with  this  Pretence,  have  ever  with 
the  Name  of  the  Afejfias,  claimed  alfo  this  Kingdom^ 
which  the  Jews  afcribed  thereto*,  and  that,  in  every 
fuch  Scene  of  Deceit  which  hath  open'd  in  the  World, 
hath  always  appear'd  to  have  been  the  Bait,  which  al- 
lur'd  thofe  Wretches  to  aft  that  Part  therein.  And  had 
ouv  Saviour  been  fuch  a  one  as  they,  he  muft  certainly 
have  taken  the  lame  Courfe.    For  to  do  otherwife, 

would 


<A  Letter  to  the  Deist  s.       107 

tyflutd  have  been  to  do  the  Wickednefs  without  the 
Temptation, and  to  run  the  Hazard  without  that  which 
Was  to  reward  the  Succefs.  But  he  having  been  fo  far 
herefrom,  that  he  did  not  only  renounce  this  Kingdom, 
but  all  manner  of  other  worldly  Intereft  whatever  ^  this 
plainly  (hews  he  could  have  no  Defign  upon  this  World 
by  that  Miflion  which  he  undertook,  or  had  any  other 
Reafon  for  his  entringon  it  as  the  Meflias^  but  that  he 
was  really  that  Perfon,  whom  GW,  by  his  Holy  Pro- 
phets^ had  fo  often  promis'd,  and  at  length,  in  the 
Fulnefs  of  Time,  accordingly  (ent  to  bring  Life  and 
Salvation  unto  us. 

2.  Had  our  Saviour^  when  he  took  upon  him  to  be 
the  Mejjiai^  done  it  only  as  an  Impoftor,  for  a  Secular 
Intereft,  he  would  have  aflum'd  that  Character  accor- 
ding to  thofe  Notions  in  which  the  Jews  expected  him, 
becaufe  this  would  have  been  the  readied  and  moft  like- 
iy  way  for  him  to  carry  that  Intereft,whatever  you  may 
fuppofe  it  to  be.  For  the  eager  Expectations  of  that  Peo- 
ple being  then  for  fuch  a  reigning  Mejfias,  as  they  had 
drawn  a  Picture  of  in  their  own  Fancies,  his  only  way 
to  have  gotten  them  to  own  and  receive  him  for  the 
Mejftas^  was  for  him  exactly  to  have  humour'd  them 
herein,  and  propofed  himfelf  to  them  juft  fuch  a  one 
as  they  Would  have  had  him  to  be.  And  had  his  Intent 
been  only  to  feduce  them  under  that  Character,  in  or- 
der to  ferve  himfelf  of  them  for  a  Secular  Intereft,  this 
Method  is  that  which  is  fo  obvioufly  necefTary  in  fuch 
a  Cafe,  that- it  could  not  have  been  avoided.    For  to 
do  otherwife  Would  evidently  have  been  to  put  the 
Matter  in  a  moft  certain  Method  totally  to  mifcarry, 
and  make  the  whole  Defign  impracticable.    To  come 
to  them  as  their  Meffias,  under  a  Character  totally 
differing  from  that  in  which  they  expetted  him,  would 
be  fufficient  to  make  them,  for  that  very  Reafon,  ne- 
ver to  receive  him:    Altho'  Humility,  and  the  debafing 
of  a  Man's  felf,  may,  in  other  Cafes*  be  a  Means  to 
court  Popularity,  and  procure  the  Favour  of  the  Peo- 
ple, it  could  never  have  ferv'd  in  this  *,  nor  would  our 
Saviour's  taking  upon  him  the  Character  of  the  MeJJi- 
ds'j  fo  vaftly  lower  as  to  this  World,  than  the  general 
Opinion  then  gave  it  unto  him,  have  been  of  any  ftead 
to  him  in  order  thereto  5  but  quite  the  contrary.  For 


io8      eA  Letter  t o  the  D  e  i  s  t  s; 

the  Jews  had  then  fram'd  their  Notions  of  the  Mejfias 
they  expected,  for  their  own  Sakes  rather  than  his  -, 
fuitable  to  thofe  Worldly  Interefts  they  were  moft  in 
love  with,  and  thofe  Notions  went  currant  through 
the  whole  Nation,  as  the  true  and  exact  Defcription  of 
him,  by  which  he  was  to  be  known  at  his  coming.  And 
therefore  for  any  one  to  propofe  himfelf  to  them,  as 
the  Mejfias^  under  a  Character  totally  difagreeing  here- 
from, would  have  been  the  readied  way  for  him  to  be 
told,  that  he  was  not  therefore  the  Man  }  and  this,  in- 
ftead of  being  a  Means  to  feduce  them  to  him,  become 
fuch  a  Reafon  for  their  rejecting  him,  as  no  Art  of 
Jmpc-ftiire  would  ever  have  been  able  to  mafter.  And 
this,  indeed,  prov'd  the  main  Caufe,  that,  notwith- 
standing our  Saviour's  Miracles,  the  jews,  who  daily 
law  them,  were  ft  ill  harden'd  in  their  Averfion  again  ft 
him  j  and  it  continues  with  them  to  this  Day  the  grand 
Stumbling-block  of  Infidelity,  which  they  cannot  get 
over.  For  they  look  for  a  Meflias,  that  was  to  fubdue 
their  Enemies,  and  deliver  them  from  the  Slavery  of 
the  Romans,  and  by  the  Eftablifhment  of  a  Temporal 
Kingdom  over  them,  advance  the  State  of  their  Nation 
to  the  higneft  Profperity,  and  their  Law  to  the  high- 
eft  Perfection  of  Obfervance,  which  both  were  ca- 
pable of.  But  he  propofed  himfelf  unto  them- as  a 
Mefjias,  who  had  nothing  to  do  with  this  World, 
or  any  of  the  Interefts  of  it  ;  and  inftead  of  the  Tem- 
poral Kingdom  they  expected,  claim'd  only  a  Spiritual  -, 
and  inftead  of  the  outward  Rites  and  Ceremonies  of 
the  A4ojaical  Law-,  which  were  all  fulfill'd  and  done  a- 
way  in  him,  taught  them  only  to  worfhip  God  in  Spi- 
rit and  in  Truth.  And  what  could  more  difpleafe  and 
alienate  from  him,  Men  fo  eager  upon  this  W'orld,  and 
the  Glory  and  Riches  of  it,  than  thus,  inftead  of  Con- 
<]neft  over  Enemies,  Extent  of  Power,  and  a  moft 
flourishing  State  of  Profperity,  which  they  dreamt  of, 
to  preach  to  them  of  Mortification,  Repentance,  Self- 
denial,  and  thofe  other  Cbriftian  Virtues,  in  the  In- 
crease of  which  the  true  Profperity  of  Chrift's  Kingdom 
only  confifts-,  and  inftead  of  their  Temple,  and  the 
outward  Pomp  and  Splendor  of  the  Worfhip  there 
perform'd, which  they  fo  much  valu'd  themfelves  upon, 
and  fo  zealoufly  affected,  thus  to  propofe  to  them  the 

wor- 


eA  Letter  to  the  Deist  s.       109 

Worfhipping  of  Cod  without  all  this,  only  in  that  Spi- 
ritual Manner,  which,  under  the  numerous  Rites  of 
the  Mofaical  Law,  they  had  not  been  accuftomed  to 
have  any  great  Regard  unto  ?   For  this  was  to  baulk 
them  of  the  Hopes  they  moft  delighted  in,  and  put  a 
Baffle  upon  them  in  thofe  eager  Expectations  and  moft 
earneft  Defires,  which  their  Hearts  had  long  dwelt  up- 
on.    And  how  ill  they  were  able  to  brook  this,  will 
appear  by  this  Inftance  in  the  Gofpel  *, 
That  thofe  very  fame  Men,  who,  on  the    *  John  2.  6. 
feeing  of  his  Miracles,were  fo  firmly  con- 
vinc'd  of  his  being  the  Mejfias,  that  they  would  forth- 
with have  taken  him  by  force,  and  declar'd  him  their 
King  \  the  next  Day  after,  on  his  preaching  to  them  of 
Spiritual  Things,   and  offering  thereby  to  withdraw 
their  Minds  from  the  perifhable  Things  of  this  World, 
to  fix  them  on  thofe  which  endure  to  everlafting  Life, 
murmur'd  againft  him,and  would  no  more  endure  him. 
For  their  Hearts  were  after  a  Mejjias  that  fhould  Found 
them  a  Temporal  Kingdom,  and  make  them  great  and 
glorious,  and  powerful  therein  -0  and  to  fet  up  a  Spiri- 
tual Kingdom  inftead  hereof,  was  not  only  to  deprive 
himfelf  of  the  Grandeur  of  the  other,  but  them  alfo 
of  the  Portion  which  they  expected  therein.     And  no 
one  certainly  that  intended  a  Worldly  Intereft  by  fuch 
an  Undertaking,  would  ever  have  projected  it  in  fuch  a 
Method  as  this,  which  was  fo  totally  inconfiftent  with 
it.    For  this  would  be  to  renounce  in  the  very  Act  the 
End  which  he  propofed,  and  make  the  Attainment  of 
it  impracticable  by  the  very  means  whereby  he  purfu'd 
it ',  it  would  be  to  wave  the  higheft  in  this  World,  to 
purfue  after  another,  which  no  one  can  imagine  what, 
and  thereby  totally  alienate  thofe  from  him,  by  whom 
alone  he  could  hope  in  fuch  aDefign  as  this  to  attain  any 
at  all.  And  therefore  had  a  worldly  End  and  a  worldly 
Intereft  been  all  that  our  Saviour  aim'd  at,  in  his  taking 
upon  him  to  be  the  Metfias,  whom  the  Jews  expected, 
he  would  never  fo  much^ontrary  to  that  Intereft,  and 
fo  much  contrary  to  that  moft  obvious  means  of  carry- 
ing on  fuch  a  Defign,  have  aflum'd  that  Character  in  a 
manner  fo  much  differing  from  that  under  which  they 
expected  him :  Or  could  he  by  fuch  a  Method  of  Proce- 
dure ever  have  made  any  thing  of  the  Attempt  among 
them,  had  he  not  on  his  fide  the  Power  of  God,  as  well 
as  his.  Mifi]on,to  make  him  fuccefsful  therein  ?        Had 


no      eA  Letter  to  the  D  e  i  s  f  si 

Had  his  Bufinefs  only  been  to  deceive  the  People  fof 
the  advancing  of  feme  fecular  Intereft  of  his  own,  he 
would  never  have  attempted  it  in  fo  unlikely  a  way  of 
fucceeding,  as  that  of  abolifhing  the  Mofaical  Law,  to 
which  the  whole  Nation  of  the  Jews  were  then  (b  zea- 
loufly  addi&ed,tlut  they  could  not  bear  the  leaft  Word 
which  might  feem  to  derogate  either  from  the  Excel'- 
lency  which  they  conceiv'd  of  it,  or  that  Opinion  which 
they  then  had,  and  ftill  retain,  that  it  was  to  be  immu- 
tably obferv'd  by  them  to  the  end  of  the  World.  The 
Cafe  of  Mahomet  with  his  Men  of  Mecca  was  quite  o- 
therwife,  he  found  no  fuch  Zeal  in  them  for  their  old 
Religion  to  ftruggle  with  a  they  themfelves  were  then 
grown  (b  weary  of  it,  that  the  Generality  of  them 
had  in  a  manner  totally  exchanged  it  for  no  Religion  at 
all,  at  the  Time  that  Mdhomet  firft  began  to  propagate 
his  Impoflure  among  them  •,  they  having  then  fo'f  tht 
molt  part  given  themfelves  up  to  the  Opinions  of  the 
Zendikees,  who  in  the  fame  manner  as  the  Epicureans 
among  the  Greeks,  and  too  many  now  a-days  among 
us,  acknowledg'd  the  Being  of  a  God,  but  denying  his 
Providence,  the  Immortality  of  the  Soul,  and  a  Future 
State,  did  at  the  fame  Time  deny  all  manner  of  Necef- 
fity  of  paying  any  Worfhip  unto  him.  And  no  Won- 
der then,  if  fuch  Men,  who  plac'd  their  All  in  this 
World,  were  eafily  brought  over  to  a  Se #,  whofe  chief 
Aim  was  at  worldly  Profperity  and  worldly  Pleafure 
in  the  Religion  which  they  pfolefs'd.  This  Mahomet 
was  well  enough  aware  of,  before  he  flatted  his  new 
Religion  among  them  •,  and  it  feems  to  have  been  the 
greateft  Encouragement  which  embolden'd  him  to  ven- 
ture on  that  Attempt.  However,  fince  they  ftill  re: 
tain'd  the  outward  Form  of  their  Religion  after  they 
had  deferted  the  Subftance  of  it,  he  found  even  from 
hence  that  Oppofition  to  his  Defign,  that  to  make  it  go 
down,  he  was  fore'd  to  retain  all  thofe  Rites  and  Ce- 
remonies in  his  new  Religion,which  they  had  been  afore 
us'd  to  in  their  old  •,  and  in  order  hereto,  he  chofe  to 
make  fome  dangerous  Alterations  in  his  firft  Eftablifh- 
ments,  as  particularly  in  that  of  the  Kebla,  rather  than 
ruffle  his  Arabians  by  abolifhing  what  he  found  them 
through  long  Ufageand  Cuftom  any  way  addicted  to, 
For  his  Bufinefs  being"  to  deceive  the  People,^  his  Care 

was" 


eA  Letter  t a  the  D  e  t  s  f  s.       in 

was  to  offer  at  nothing  which  might  be  difficult  to  go 
down  with  them  -,  and  fo  muft  it  be  of  every  "other  De- 
ceiver who  takes  upon  him  to  aft  the  like  Part.  But  fn 
every  particular  it  was  quite  otherwife  with  our  Sa- 
viour, and  thofe  whom  he  firft  preached  hisGofpe]  un- 
to. For  the  Jews  having  undergone  feveral  terrible 
Scourges  from  the  Hand  of  God  for  the  Neglect  of  that 
Law  which  he  had  given  them,  were  from  their  former 
too  much  Difregardof  it, then  grown  into  the  contrary- 
Extreme  of  being  with  exceeding  Superftition  and  Bi- 
gotry too  much  devoted  to  it.  They  then  look'd  on  it 
with  the  fame  Veneration  as  they  ftill  do,  to  be  an  im- 
mutable Law  never  to  be  alter'd,  That  the  Mcjjias  him- 
felf  at  his  coming  fhould  not  make  the  leaft  Change 
therein,  but  that  the  Glory  of  his  Kingdom  fhould 
chiefly  confift  in  the  Perfection  of  its  Obfervance,  and 
the  exact  Performance  of  the  Worfhip  it  prefcrib'd  j 
and  for  any  one  to  advance  any  Doctrine  contrary  here-* 
to,  was  reckon'd  no  lefs  than  *  Blaf- 
phefriy  among  them.  And  therefore  *  Acts  6.  v.i$i 
had  our  Saviour  only  confulted  Flefh 
and  Blood  in  the  MiJJion  which  he  undertook  \  had  he 
had  no  other  Defign  therein  than  a  fecular  Intereft  and 
a  worldly  End,  he  would  never  have  oppos'd  himfelf 
againft  the  violent  Current  of  fuch  predominant  Opi- 
nions, as  he  found  then  reigning  among  them  whom 
he  firft  preach'd  his  Gofpel  untOj  or  ever  durft  have  of- 
fer'd  at  the  Abolition  of  that  Law  which  they  were  fo 
violently  bigotted  unto.  Had  he  come  to  deceive  them 
as  a  Seducer,  the  very  Nature  of  the  thing  muft  necef- 
farily  have  directed  him  to  a  quite  contrary  Method, 
that  is,to  footh  and  collogue  with  them  whom  he  came 
to  impofe  upon  •,  to  have  contradicted  no  Opinion  they 
were  violent  for,  nor  oppos'd  any  Doctrine  which  they 
were  zealoufly  affected  to,  but  to  have  ftudy'd  their 
Humours  and  learn'd  their  Notions,  and  fo  fram'd  and 
fuited  all  his  Doctrines  according  thereto,  as  might  beft 
take  to  draw  them  over  to  the  End  defign'd.  To  have 
done  otherwife  would  have  been  to  fet  Prieft  and  Peo- 
ple againft  him,  as  an  Enemy  to  their  Religion,  and  a 
Blafphemer  of  their  Law.  And  as  our  Saviour  found 
it  fo  in  the  Refult,  fo  it  muft  have  been  obvious  to  any 
one  in  his  Cafe  to  have  forefeen  it  from  the  Beginning. 

I  And 


ii2      cA  Letter  to  ^Deists. 

And  therefore  fince  notwithftanding  this,  he  took  this? 
Method-,  fo  contrary  to  the  whole  End  and  Defign  of 
one  that  intends  a  Cheat  upon  the  People  j  and  without 
having  any  Regard  to  that  Zeal  with  which  the  Jews 
were  then  fo  violently  bigotted  to  their  Law,  or  that 
Rage  of  Refentment  which  they  were  ready  to  exprefs 
againft  whatfoever  in  the  leaft  fhould  derogate  from  it* 
did  boldly  preach  unto  them  fuch  Doctrines  as  totally 
difannull'd  it  •,  this  manifeftly  proves  he  could  have  no 
Intereft  of  his  own  to  ferve  upon  them  in  this  Under- 
taking, nor  that  he  had  any  other  Reafon  for  his  En- 
tring  on  it,  but  that  he  was  fent  of  God  fo  to  do. 

The  grand  and  fundamental  Doctrine  of  the  Religion 
which  Jefta  Chrifl  left  his  Church,  was  that  of  his  Death 
and  Pallion,  whereby  he  made  Atonement  for  our  Sins, 
and  deliver'd  us  from  the  Punifhment  which  was  due 
unto  us  for  them.  By  this  means  only  he  propos'd  to 
fave  us,  that  is,  from  Sin,  the  Devil,  and  Eternal  Death  } 
and  by  this  Conflict  only  did  he  undertake  to  fubdue 
thefe  our  Enemies  for  us,and  on  that  Conqueft  to  found 
us  a  Kingdom^vthkh.  fhould  make  us  Holy  and  Righteous 
here,  and  for  ever  Bleffed  with  him  in  Glory  hereafter. 
This  was  the  whole  End  and  Purpofe  of  our  Saviour's 
Miffion:,  this  he  frequently  foretold  to  his  Difciples, 
and  on  this  was  founded  the  whole  Religion  which  he 
taught  them.  And  can  any  one  fay  he  could  have  a  De- 
fign of  fecular  Intereft  for  himfelf  in  fuch  a  Religion  as 
this,  which  could  have  no  Being  but  by  his  dying  for  it, 
or  any  Reafon  for  its  Eftablifhment  among  Men,  till  he 
had  laid  down  his  Life  for  the  compleating  of  it?  To 
fay  there  was  any  thing  of  worldly  Intereft  in  this, 
would  be  to  charge  it  on  his  Crofs,  and  place  it  in  that 
bitter  and  ignominious  Death  which  he  underwent 
thereon.  Men  fometimes  put  their  Lives  to  great  Ha- 
zard for  the  Interefts  of  this  World,  but  for  a  Man  pur- 
pofely  to  defign  Death  for  fuch  an  End,  and  part  with' 
this  World  in  fuch  a  manner  as  Chriji  did,  for  the  fake 
of  any  thing  that  this  World  hath,  is  a  thing  which  was 
never  yet  heard  of,  and  is  in  it  felf  fo  contrary  to  the 
the  moft  obvious  Dictates  both  of  Reafon  and  Nature, 
that  no  one  can  be  fo  abfurd  as  to  imagine  it  poilible 
for  any  Man  fo  to  dov 

But 


eA  Letter  t o  the  D  e  i  s  t  s.       i  i  ^ 

But  that  which  I  know  you  will  fay  in  this  Cafe,  is9 
That  it  was  not  Chrifi  himfelf,but  his  Difciples  after  his 
Death  that  made  this  a  Part  of  his  Religion  :,  That  he  in- 
tended no  fuch  thing  in  the  Undertaking  he  enter'd  on^ 
that  it  fhould  end  in  his  Death,  and  be  compleated  by 
his  Crucifixion  •,  but  that  this  happening  unto  him,thofe 
who  kept  up  his  Party,  and  propagated  his  Religion  af- 
ter him,  foifted  this  thereinto,  to  falve  the  Ignominy 
of  his  Death,  and  ferve  themfelves  of  it,  for  the  better 
carrying  on  of  their  Defigns  thereby.  And  if  fo,  then 
the  Impojlure  muft  be  fh i f ted  from  him  to  his  Difciples,' 
And  in  this  Cafe  the  fame  Enquiry  muft:  ftill  be  made, 
What  Advantage  could  they  propofe  to  themfelves  here- 
from? For  MChrifii  having  no  Self-defign  or  worldly 
Interefi  in  the  Religion  which  he  taught,  be  of  any 
Force  to  acquit  him  of  being  guilty  of  Impofture  therein 
(as  it  muft  with  every  Man  of  unprejudiced  Reafon)  it 
muft  alfo  be  of  force  to  acquit  them  of  the  fame  Charge 
who  propagated  it  after  him.  And  what  worldly  Inte- 
reft  is  it  which  they  could  poftibly  have  in  this  Matter? 
If  you  fay  Empire,  how  improbable  is  it,  that  a  few 
poor  Fiflje rme n,  without  any  manner  of  Foundation  ei- 
ther of  Power,  Riches,  or  Intereft  with  others,  for  the 
carrying  on  of  fuch  a  Defign,  mould  ever  frame  in  their 
Thoughts  the  leaft  Imagination  tending  thereto,  efpeci- 
ally  at  that  Time  when  the  Roman  Empire.,beir\&  in  its 
utmoft  Heighth  and  Vigour,  had  the  major  part  of  the 
then  known  World  united  under  its  Command,to  crufh 
the  greateft  Attempts  of  this  Nature,  which  might  be 
made  againft  it?  If  Riches  and  Honour  be  alledg'd  as 
their  End,  I  muft  defire  you  to  tell  me  how  this  could 
be  a  Means  to  gain  them  ?  or  whether  any  one  of  them 
ever  attained  to  either  thereby?  If  we  examine  into  the 
Accounts  which  we  have  of  their  Lives  and  Ac~tions,we 
(hall  find  them  journeying  about  the  World  from  Place 
to  Place  in  great  Poverty,  and  under  all  the  Difficulties 
and  PrefTures  of  it,  to  discharge  that  Apoftlefirip  which 
was  committed  unto  them,  and  in  every  Place  where 
they  came  to  be  loaded  with  Contempt,Oppreffion,and 
Perfecution  for  the  fake  of  that  Religion  which  they 
taught.  Had  Riches  and  Honour  been  the  End  pro- 
pos'd  for  all  this,  certainly  after  having  experienc'd,  by, 
the  ill  Succefs,  how  improper  Means  they  had  taken, 

jt  i  in 


ii4      *A  Letter  to  the  Deist  s£ 

in  order  thereto,fome  of  them  would  have  defifted  from 
the  Enterprize,  and  no  longer  have  purfu'd  a  Deffgn 
which  could  not  anfwer  its  End.  But  you  cannot  bring 
us  an  Inftance  of  any  one  of  them  that  did  this.  No,  they 
ftill  went  on  in  the  Work  which  they  had  undertaken, 
and  without  being  wearied  by  the  Poverty  they  labour'd 
under,  or,  in  the  leaft  difcourag'd  by  that  Contempt, 
Scorn,  and  Perfecution  which  they  every  where  met 
with,  all  conftantly  perfever'd  to  preach  that  Gofpel 
which  they  had  receiv'd,  even  to  their  Lives  end  •,  and 
not  only  fo,  but  mod  of  them  laid  down  their  Lives 
for  the  fike  thereof,which  they  would  never  have  done, 
if  they  had  not  for  that  Miniftry  a  much  higher  Reafon 
than  all  the  Honour  and  Riches  of  this  World  could  ever 
amount  unto.  All  that  can  be  faid  of  any  worldly  Inte- 
reft  for  them  in  their  preaching  up  that  Religion  which 
they  propagated,  is,  That  they  were  thereby  made 
Heads  of  the  Party  which  they  drew  over  thereto.  But 
alas,what  Advantage  could  this  be  unto  them  to  be  thus 
made  Heads  of  a  contemn'd,  opprefs'd,  and  perfecuted 
Party  of  Men,  who  were  every  where  fought  out  for 
Bonds,Imprifonments  and  Death?  To  head  fuch  a  Par- 
ty, what  is  it  but  to  expofe  a  Man's  felf  to  the  greater 
Danger,  and  fet  him  felt  up  to  receive  the  firft  Strokes 
of  every  Perfecution  which  was  levell'd  againft  it?  For 
in  this  Cafe,  thofe  who  head  the  Party  are  moft  fought 
after,  and  the  Ring-leaders  of  it  are  ever  made  the  firft 
and  the  moft  fignal  Examples  of  every  Severity  which 
is  defign'd  for  its  Opprefiion.  And  this  was  all  that  the 
Apojlles  got  by  heading  that  Party  which  they  convert- 
ed to  the  Chriftian  Religion  •,  and  what  of  worldly  Inte- 
reft  could  be  found  therein  ?  If  the  heading  of  a  Party 
be  of  any  Advantage  to  a  Man,  it  muft  be  then  only 
when  it  brings  him  Honour,  or  Power,  or  Riches,  or 
fome  other  worldly  Enjoyment.  But  to  head  fuch  a  Par- 
ty as  the  firft  Chrifiians  were,  could  bring  none  of  thefe 
therewith}  but,  on  the  contrary,  Poverty,  Contempt, 
Oppreflions,  and  Perfecutions,  were  all  the  Fruits,  as 
to  this  World,  which  the  Apoftles  of  our  Saviour  reaped 
thereby.  And  certainly  on  thefe  Terms  to  head  a  Party, 
could  never  have  been  the  Reafon  to  make  them  enter 
on  that  Undertaking-,  or  if  it  had,they  could  never  un- 
der fuch  Difcouragements  have  long  continued  therein. 

SECT. 


0,4  Letter  to  the  D  e  i  s  t  s.        115 

SECT.    II. 

IT.  And  thus  far  having  examin'd  the  firft  Mark  of 
Impofiure,  and,  I  hope,  fufficiently  fhown  it  cannot  be- 
long to  that  Holy  Religion  which  we  profefs :  I  fhall  now 
proceed  to  the  fecond  ;  that  is,  that  it  muft  always  have 
wicked  Men  for  the  Authors  of  it.  For  thus  to  impofe 
upon  Mankind  a  falfe  Religion,  is  the  worft  of  Cheats, 
and  the  higheft  Injuflice  which  can  be  done  either  to 
God  or  Man  \  to  God,  becaufe  it  robs  him  of  the  Wor- 
fhip  of  his  Creatures.,  either  by  diverting  it  to  a  falfe 
Object:,  or  by  directing  it  to  him  in  fuch  a  falfe  Way,  as 
cannot  be  accepted  of  before  him.  And  to  Man,  becaufe 
it  deprives  him  of  his6W,  by  putting  him  upon  fuch  a 
falfe  Religion  as  muft  neceflfarily  alienate  both  his  Mer- 
cy and  his  Favour  from  him.  And  to  do  this  is  fuch  a 
confummate  Piece  of  Iniquity,  that  it  is  impofiible  any 
one  can  arrive  thereto,  without  having  firft  corrupted 
himfelf  to  a  great  degree  in  all  Things  elfe.  For  fuch  an 
one  muft  have  caft  off  att  Fear  of  God,  as  well  as  all  Re- 
gard of  Man,  before  he  could  ever  offer  at  fo  great  a 
Wickednefs  againft  both.  And  when  a  Man  is  come  to 
this,  to  be  fure  he  will  ftick  at  nothing  whereby  his  Lufts 
may  be  gratify'd,  or  any  carnal  Intereft  ferv'd,  which 
he  fets  his  Heart  upon,  but  will  make  the  Corruptions 
of  his  Mind  appear  in  all  the  Actions  of  his  Life,  and  be 
thoroughly  wicked  in  every  thing  where  his  own  Inte* 
reft,  or  his  own  Defigns,  do  not  put  aReftraint  upon 
him.  And  that  Mahomet  was  fuch  a  one,  the  Hijlory  of 
his  Life,  whichl  have  laid  before  you, fufficiently  (hows. 
But  who  ever  yet  charged  *  Jefus  Chrift,  or  his  Holy 
jlpofiles  with  any  thing  like  this  ?  Not  Celfm,  not  Por- 
phyry, nor  Julian,  or  any  other  of  the  Heathens,  or  the 
Jews,  who  were  the  bitrereft  Enemies  of  Chrifrianity, 
and  the  greateft  Oppofers  of  it.  And  to  be  fure  could 
they  have  found  any  fuch  Accufation  againft  any  of  them, 
they  would  never  have  fpar'd  to  have  made  the  utmoft 
Ufe  of  it  they  could,  for  the  blafting  of  that  Religion 

I  3  which 

*  All  that  the  bittereft  Enemies  of  cbriftianity  have  ever  obje- 
cted againft  our  Saviour.tevc  a  fabulous  Story  of  his  Birth  amounts 
to  no  more  than  this,  That  he  was  a  Magician,  which  was  an  In- 
vention fram'd  only  to  falve  his  working  of  Miracles,  which  they 
could  not  deny  in  fuch  a  manner,  as  to  make  them  give  uo  Ru 
putat,ion  or  Auhority  to  the  Doctrines  which  he  taught. 


ii6       <A  Letter  to  the  D  e  i  s  t  s^ 

which  they  taught.  For  it  is  a  popular  Argument,  which 
would  have  ferv'd  their  Purpofe  among  the  People  more 
than  any  other  they  could  haveofFer'd  unto  them.  And 
we  fee  with  what  Succefs  the  various  Se tls  among  us 
ferve  themfelves  of  it  every  Day,  no  Argument  being 
more  prevalent  amongft  the  unthinking  Multitude,  for 
the  beating  down  the  Reputation  of  any  Profeftion  of 
Religion,  than  the  ripping  up  of  the  Faults  of  thofe  that 
teach  it.    To  examine  into  all  the  Labyrinths  and  ab- 
ftrufe  Speculations  of  Reafon  and  Argument,which  may 
be  brought  for  or  againft  any  Religion,  is  an  operofe 
JBufinefs,  which  all  have  not  Capacities  for,  and  few 
Care  to  attend  to.    But  of  Good  and  Evil  every  Man  is 
Judge  •,  and  where  they  find  the  Teachers  of  any  Reli- 
gion to  be  wicked  and  naught,  it  is  an  Inference  which 
they  are  all  apt  too  precipitately  to  run  into,  that  the 
Religion  rauft  be  naught  alfo  •,  and  without  any  further 
examining  into  it,  condemn  it  fo  to  be.     And  I  find 
there  is  nothing  which  you  vour  felves  are  more  greedy 
to  lay  hold  of,  for  an  Argument  againft  our  holy  Chri- 
stian Re  I  igi  on, thzn  the  Faults  which  you  obferve  in  fome 
of  our  Ali-aiftcrs,  whofe  Bufmefs  it  is  to  promote  it. 
And  therefore  if  the  Faults  of  the  prefent  Teachers  of 
Chriftianity  be  apt  thus  to  afford  fo  popular  and  preva- 
lent an  Argument  againft  it,  how  much  more  would  the 
Faults  of  the  firft  Founders  and  Propagators  of  it  have 
done  fo,had  there  been  any  fuch  to  object  againft  them  ? 
And  had  there  been  any  fuch,  fo  keen  and  fearching  Ad- 
verfaries  would  never  have  fuffer'd  the  Difcovery  to 
have  efcap'd  them,  or  ever  fail'd  to  have  objected  it  for 
the  ferving  of  their  turn  to  the  utmoft  they  were  able  -, 
and  it  can  be  owing  to  nothing  but  their  moft  unblame- 
able  Innocency,  that  they  have  been  fecur'd  herefrom. 
To  fay  that  they  could  not  have  that  Knowledge  of 
their  Lives  and  Actions,  as  was  fuffirient  for  them  to 
difcern  their  Faults,  and  obferve  their  Mi  (carriages,  will 
not  folve  the  Matter.     Though  Mahomet  acted  his  Im- 
pofture  fo  many  hundred  Miles  within  the  remoter  Parts 
of  Arabia,  among  a  People  who,  by  vaft  Delarts,  were 
in  a  manner  cut  off  from  the  Converfe  of  the  reft  of 
Mankind,  where  very  few  or  none  of  any  other  Nation 
ever  came  to  fpy  out  his  Actions,  or  obferve  his  Doings, 
and  where  he  had  none  elfe  to  be  WitnefTes  of  them,but 

thole 


cA  Letter  to  the  Deists.       117 

thofe  only  who  all  embrac'd  his  Forgery,  and  became  zea- 
loufly  addicted  to  it ;  yet  all  this  could  not  ferve  to  con- 
ceal his  Faults,or  hide  his  monftrous  Wickedness  from 
being  obferv'd  and  recorded  againit  him.  The  forego- 
ing Hifiory  gives  you  a  large  Catalogue  of  them,  and 
they  are  vouched  by  the  Authority  of  fomeof  the  moft 
authentick  Writers  of  his  own  Se£t.  But  Chriftianity 
had  not  its  Birth  in  fuch  an  obfcure  Hole,  nor  did  the 
drll  Founder  of  it,or  thofe  who  propagated  it  after  him, 
make  their  firft  Appearance  among  fuch  rude  and  illi- 
terate Barbarians  as  that  Impoflor  did,  but  on  one  of 
the  opened  Stages  in  the  World,  at  Jerufalem,  and  in 
the  Land  of  Judea;  and  not  in  an  Age  when,  as  for- 
merly, that  Nation  (epa rated  it  felf  from  all  others, and 
had  no  Converfe  with  any  but  themfelves,  but  when 
they  had  fcatter'd  themfelves  abroad, and  mingled  with 
all  other  Nations,  and  alfo  were  forced  to  admit  all  o- 
ther  Nations  to  mingle  with  them,  by  being  made  a 
Province  of  the  Roman  Empire,  which  brought  not  only 
Soldiers  and  Merchants  of  other  Nations  among  them, 
but  alio  open'd  the  Gate  to  all  others,  as  they  mould 
think  fit  to  come  and  refide  among  them.  And  the 
Temple  at  Jerufalem  being  that  where  all  of  the  Jew- 
ifh  Religion  worfhippedj  this  conflantly  brought  thi- 
ther from  all  Nations  thofe  who  profefs'd  It,  which 
made  a  very  great  Refort  thither  from  all  Parts  of  the 
World,  efpecially  at  their  three  great  Fejiivals.  And 
therefore  juft  after  our  Saviour 's  Sufferings  at  the  Time 
oiPentecoft  next  following,  we  are  told  that 
there  were  then  at  Jerufalem  f  Parthi-  XAEtsz.v. 
ans,  Adedes,  and  El  am  it  es,  and  the  dvoel-  9,  10,  II. 
lers  oj  Mefopotamia,  Cappadocia,  Pontm, 
Afia,Phrygia,Pamphylia,  Egypt,  Libya,  andCyrene,  with 
the  Strangers  of  Rome,  Cretes  and  Arabians.  So  that  to 
be  fure  nothing  could  be  hid  or  conceal'd,  which  was 
done  on  fo  open  a  Stage  of  the  World,  and  in  tfi£  Sight 
of  fo  many  Nations  as  were  then  prefent  upon  if,  nor 
is  it  poftible,  if  thofe  who  then  firft  deliver'd  the 
Chriflian  Religion  to  the  World,  had  been  fuch  wicked 
Perfons  as  Mahomet  was,  and  all  other  Impofiors  muft 
be,  it  could  ever  have  efcap'd  their  Obfervation.  And  if 
it  had  at  Jerufalem,  there  were  other  Occafions  enough 
given  for  a  fuller  Difcovery  afterwards.  For  the  Holy 
Apofiles  after  our  Saviour's  Death3did  not  confine  them- 

I  4  felyes 


i  iS        qA  Letter  to  the  D  e  i  s  t  s. 

Selves  to  Jerufalem,  and  the  Land  of  Judeea  only,  but 
difpers'd  themfelves  throughout  the  whole  Earth,and  at 
Rome,  at  Athens,  and  in  many  other  celebrated  Cities 
appear'd  openly,  teaching  the  Religion  which  they  had 
receiv'd,and  forming  Churches  of  thofe  whom  they  had 
converted  thereto,  and  thereby  expofing  their  Lives  and 
A&ions  publickly  to  the  View  of  the  whole  World, 
made  all  Mankind  in  a  manner  Witneffes  of  what  they 
did.  And  Chrifiianity  was  not  fuch  an  acceptable  thing  to 
the  World,  as  to  move  the  Men  of  it  to  be  fo  candid  and 
good-natur'd  to  the  firft  Authors  of  it,  as  to  conceal 
their  Faults, and  hide  theirWickednefTes,  had  there  been 
any  fuch  in  them.  No,  it  was  that  which  wasagainftthe 
Lufts  and  Pleafures,  and  the  other  evil  Courfes  of  this 
World,  more  than  any  other  Religion  which  was  ever 
taught  therein  *,and  this  put  the  World  as  muchagainft 
it,  and  all  that  adhered  thereto",  and  therefore  we  find 
them  to  be  a  Party  of  Men  not  only  every  where  fpo- 
ken  againft,  but  alfo  every  where  hated,  oppofed,  and 
perfecuted  to  the  utmoft.    And  when  fo  general  an  O- 
aium  was  rifen  againft  them,  and  both  Jews  and  Gen- 
tiles confpir'd  together  therein,  to  be  fure  there  were 
not  wanting  abundance  that  made  it  their  Bufinefs  to 
pry  into  their  Ac"Uons,and  examine  their  Practices  with 
all  that  Spight,  Unfairnefs,  and  ill  Interpretation  of 
Things,  as  is  ufual  in  fuch  Cafes.     And  could  they  by 
all  this  Search,  Inquiry,  and  ftri&eft  Obfervation,  have 
found  any  thing  to  charge  upon  Chrift  or  his  Apofllesy 
which  might  caft  a  Blot  upon  the  Religion  which  they 
taught,  to  be  fine  we  fhould  have  heard  enough  of  it. 
For  thofe  who  propagated  their  Odium  againft  this  ho- 
ly Religion  to  the  next  fucceeding  Ages,  to  that  exceffive 
degree,  in  which  the  Primitive  Chrifiians  experienc'd  it 
in  thofe  terrible  Perfections  which  they  underwent  for 
three  hundred  Years  together,would  certainly  have  pro- 
pagated therewith  all  the  Accufations  they  were  able, 
againft  thofe  who  were  the  firft  Founders  and  Teachers 
of  it.     And  to  be  fure,  when  (*)  Celfm,  Porphyry,  and 
Juliai:.t  and  other  bitter  Qppofers  of  Christianity,  as  well 

Jews 

(*)  The  aiam  Things  which  Celjus  and  Julian  objected  in  their 
Books  againft  the  Cbnjiian  Religion,  are  preferv'd  in  the  Anfwers 
>hich  Qrigen  wrote  to  the  former,  and  St.  Cyril  of  Alexandria  to 
fhtUtfer;  but  theBppks  themfches  4re  perifli'fl.a;  are  alfo  thofe 

of 


G/4  Letter  fo  fk  Deists,       119 

Jews  as  Heathens,  took  Pen  in  hand  to  write  againfl 
it,  we  fhould  have  been  told  enough  of  it.  But  nothing 
of  this  appearing  in  any  of  their  Writings,  or  any  of  the 
lea  ft  Memorial  of  it  being  to  be  found  in  any  Record 
whatsoever  againft  them  •,  this  manifeftly  proves  that 
they  are,  even  in  the  Judgment  of  their  bittereft  Ene- 
mies, totally  free  of  this  Gharge,and  confequently,being 
juft  and  righteous  Perfons,  (and  of  Chrifl  and  St.  James 
one  of  his  Apojllesy  (f)  Jofephus,  though  a  Jew,  par- 
ticularly attefts,  that  they  were  fo)  they  could  never  be 
guilty  of  fo  great  a  Wickednefs  both  againft  Cod  and 
Man,  as  to  have  impos'd  a  Cheat  upon  us  in  that  Reli- 
gion which  they  deliver'd  unto  us. 
SECT.  III. 
III.  And  if  they  had  been  fuch  wicked  Perfons  as  thus 
to  have  impofed  upon  us  a  falfe  Religion  for  their  own 

Intereft, 

ofForpbyry  written  by  him  in  fifteen  Tomes  on  the  fame  Argu- 
ment ;  for  they  being  full  of  virulent  Blafphemies,  Theodofim  the 
Emptor.,  by  a  Law,  caufed  them  every  where  to  be  burnt  and 
deftroy'd ;  but  a  great  many  Remains  and  Fragments  of  them 
are  ftill  prefcrv'd  in  the  Works  of  Eufbim,  and  fomething  alfo 
of  him  in  St.  Hierom  in  Pr£fatione  ad  lib.  i.  Comment,  in  Epift.  ad  Ga~ 
tatas.  Celfus  lived  in  the  fecond,  Porphyry  in  the  third,  and  Julian 
in  the  fourth  Century  after  Chrift. 

(f)  His  Words  of  our  Saviour  are,  that  he  was  a  wife  Man,  (a 
Title  not  given  in  thofe  Days  but  to  fuch  as  were  alfo  good)  and 
that  he  was  a  Worker  of  Miracles,  and  a  Teacher  of  Truth,  lib.  i  8.  c.  4* 
And  of  James  he  hath  thefe  Words,  Tbefe  things  (i.  e.  the  Deftru- 
tftion  of  Jerufalem,  and  the  Calamities  that  attended  it)  fell  by 
way  af  juft  Vengeance  upon  the  Jews  for  James  the  Juft,  who  was  the 
Brother  of  Jefus  called  Chrift,  becaufe  the  Jews  had  murtbet'd  him,  being 
a  muft  righteous  Man.  It  muft  be  acknowledg'd  that  this  Paflage 
is  not  now  extant  in  Jofepbus,  but  it  is  quoted  by  Eufebius  in  the 
Second  Book  of  his  Ecclefiaftical  Hiftory,  c.  23.  and  alfo  by  Origen 
in  his  Second  Book  againft  Celfusy  which  would  never  have  been 
done  by  them,  had  it  not  been  extant  in  the  Copies  of  his  Works 
which  were  then  in  ufe,  however  it  came  to  be  omitted  fince. 
For  to  have  falfly  alledg'd  fuch  a  Teftimony  to  the  Enemies  of 
Ctri/?idni>y,efpeciallytopne  fo  acute  and  fharp  as  Celfus  was,  would 
have  given  them  too  great  an  Advantage  againft  it.  But  what 
i?  ftill  extant  in  Jofepbus  j  amounts  to  the  fame  thing  ;  for  fpeak- 
jng  of  his  being  put  to  Death  by  Annas  the  High-Prieft,  Antiq, 
lit.  20.  c.  8.  he  fays,  that  all  good  Men  were  offended  at  it  ;  which 
iufficiently  exprefleth  him  to  be  a  gpqd  Man  dlfa?  For  why  elfe 
&eul4  they  be  fo  concern'd  for  him  ? 


i2o       <A  Letter  to  the  Deist  s. 

Intereft,  both  their  Wickednefs  and  the  Intereft  which 
they  drove  at,  muft  necefTarily  have  appear'd  in  the  ve- 
ry Contexture  of  the  Religion  it  felf :,  and  the  Books  of 
the  New  Tefiament,  in  which  it  is  contain'd,  would  have 
as  evidently  prov'd  both  thefe  againft  them,  as  the  Al- 
coran doth  againft  Mahomet,  every  Chapter  of  which 
yieldeth  us  nunifeft  Proofs  both  of  the  wicked  Affe&ir 
ons  of  the  Man,  and  the  Self-ends  which  he  drove  at 
for  the  gratifying  of  them. 

For,  firft,  when  a  Man  propofeth  an  End  of  Self  In- 
tereft, and  invents  a  new  Religion,  and  writes  a  new 
Law  on  purpofe  for  the  obtaining  of  it,  it's  impoftible 
but  that  this  end  muft  appear  in  the  Means,  and  the 
Jmpoflure,  which  was  invented  of  purpofe  to  promote 
it,  muft  difcover  what  it  is.  For  in  this  Cafe  the  new 
Religion  and  the  new  Law  muft  be  calculated  for  this 
End,  and  be  all  form'd  and  contriv'd  in  order  thereto, 
otherwife  it  can  have  no  Efficiency  for  the  obtaining  of 
it,  nor  at  all  anfwer  the  purpofe  of  the  Inventor  for  the 
comparing  of  what  he  propos'd  •,  and  if  it  be  thus  cal- 
culated, order'd  and  contriv'd  for  fuch  an  End,  that  End 
cannot  butbe  feen  and  difcover'din  thofeMeans.  For  the 
End  and  Means  prove  each  other  \  that  is,  as  the  Na- 
ture of  the  End  propos'd  fhows  us  what  Means  muft  be 
made  Ufe  of  for  the  obtaining  of  it  \  fo  doth  the  Nature 
of  the  Means  which  we  ufe,  difcover  what  is  the  End 
which  they  drive  at.  And  as  far  as  the  Means  have  a 
Tendency  to  the  End,  Co  much  muft  they  have  of 
that  End  in  them  \  and  it  is  not  pofiible  for  him  that 
ufeth  the  one,  long  to  conceal  the  other.  And  therefore 
nothing  is  more  obvious  and  common  among  us,  than 
by  the  Courfes  which  a  Man  takes,  to  difcern  the  End 
which  he  would  have.  As  Mahomet  invented  his  new 
Religion  to  promote  his  own  Ends^  fo  the  Alcoran,  in 
which  it  is  contain'd,  fufficiently  proves  it,  there  being 
fcarce  a  Leaf  in  that  Book  which  doth  not  lay  down 
fome  Particulars,  which  tend  to  the  gratifying  either 
of  the  Ambition  or  the  Luft  of  that  Monfter  who  con- 
triv'd it.  And  had  the  firft  Founder  of  our  holy  Chri- 
fiian  Religion,  or  they  who  were  the  firft  Propagators 
of  it,  any  fuch  End  therein,  the  Books  of  the  New  7>- 
ftament,  in  which  it  is  written,  would  have  as  palpably 
fhown  it.  But  here  we  challenge  all  the  Enemies  of  our 

Faith 


eA  Letter  to  ^Deists,       i  31 

faith  to  life  their  utmoft  Skill  to  make  any  fuch  Difco- 
very  in  them.  They  have  already  gone  through  the 
ftritt  Scrutiny  of  many  Ages,  as  well  as  of  all  manner 
of  Adverfaries,  and  none  have  ever  yet  been  able  to  ta$ 
them  herewith.  For  inftead  of  being  calculated  for  the 
Intereft  of  this  World,  their  whole  Defign  is  to  with- 
draw our  Hearts  from  it, and  fix  them  upon  the  Intereft 
of  that  which  is  to  come.  And  therefore  the  Doctrines 
which  they  inculcate,  are  thofe  of  Mortification,  Re- 
pentance, and  Self-denial,  which  fpeak  not  unto  us  of 
Fighting,  Bloodfhed,  and  Conqueft,  as  the  Alcoran  doth, 
for  the  advancing  of  a  Temporal  Kingdom  •,  but  that  re- 
nouncing all  the  Pomps  and  Vanities,  and  Lufls  of  this 
prefent  World,  we  live  foberly,  righteoully,  and  godly 
in  the  Pretence  of  him  that  made  us-,  and  inftead  of 
purfuing  after  the  perifhable  Things  of  this  Life,  we  fet 
our  Hearts  only  on  thofe  Heavenly  Riches,  which  will 
make  us  great  and  glorious  and  blefled  for  ever  hereaf- 
ter. For  as  the  Kingdom  oiChrijl  is  not  of  this  World, 
fo  neither  do  thofe  Books,  in  which  are  written  thzLaws 
of  this  Kingdom,  favour  any  thing  thereof.  The  Mam- 
mon of  this  World,  and  the  Righteoufnefs  which  they 
prefcribe  us,  are  declar'd  in  them  to  be  totally  inconfi- 
ftent.  The  Old  Teftament  indeed,  as  being  under  the 
Difpenfation  of  carnal  Ordinances,  which  were  the 
Shadows  only  of  thofe  Things  after  to  come  under  the 
Gofpel,  treated  with  Men  fuitable  thereto.  And  there- 
fore we  find  much  of  this  World,  both  by  way  of  Pro- 
mife  as  well  as  Threat,  to  be  propos'd  therein.  But  it 
is  quite  otherwife  with  the  New  :  For  in  that  Revelati- 
on, being  given  to  the  perfecting  of  Righteoufnefs,  all 
things  were  advanc'd  thereby  from  Earth  to  Heaven, 
and  from  Flefh  to  Spirit.  And  therefore  as  the  whole 
End  of  it  is  to  make  Men  fpiritual,  fo  are  we  direfted 
thereby  to  look  only  to  fpiritual  and  heavenly  Bleflings 
for  the  Reward  hereof.  Had  our  Saviour  propos'd  Vi- 
ctory, or  Riches,  or  Carnal  Pleafures  to  his  Followers, 
as  Mahomet  did,  then  indeed  his  Law  would  have  fut- 
ficiently  favour'd  of  this  World,  to  make  Men  fufpeft 
that  he  aim'd  at  nothing  elfe  thereby.  But  he  was  fo 
far  herefrom,  that  inftead  of  this,  the  whole  Tenour 
of  his  Doctrine  runs  the  quite  contrary  way,  we  being 
told  of  nothing  elfe  through  the  whole  New  Teftament^ 

but 


1 22       qA  Letter  to  the  D  e  i  s  t  &J 

but  of  Tribulations,  Afflictions,  and  Perfecutions,which 
fhall  attend  all  fuch,  as  to  this  World,  who  faithfully 
fet  their  Hearts  to  become  his  Difciples^  and  the  Ex- 
perience of  all  Ages  fince  hath  fuffkiently  verify 'd  the 
Prediction.  And  indeed  the  very  Religion  which  he  hath 
taught  us,  is  of  that  Holinefs,  that  according  to  the 
Courfe  of  this  wicked  World  it  naturally  leads  us  there- 
into. And  how  then  can  it  be  faid,  that  any  thing  of 
worldly  Intereft  can  be  contained  either  in  this  Religi- 
on,  or  thofe  holy  Books  in  which  it  is  written  ? 

I  cannot  deny,  that  there  are  fome  Men  fo  crafty  and 
cunning  in  purfuing  their  Intereft,  that  it  fhall  not  eafi- 
ly  be  difcerned  in  the  Means,  what  it  is  which  they 
drive  at  for  their  End.  But  how  great  a  compafs  foever 
fuch  may  fetch  about  to  the  Point  which  they  aim  at, 
or  in  what  bye  and  fecret  Paths  foever  they  make  to- 
wards it  j  yet  if  the  Means  which  they  make  ufe  of, 
have  any  tendency  thither,  they  can  never  be  fo  totally 
blended,  but  there  will  always  appear  in  them  enough 
of  the  End  to  make  the  Difcovery  to  any  accurate  Ob- 
ferver  ;  and  at  length  when  the  Plot  grows  ripe  for  Ex- 
ecution, and  the  Defigner  begins  to  offer  at  the  putting 
him  Pelf  in  pofTeflion  of  what  he  propofed  (as  all  fuch 
Defigners  rauft  at  laft)  the  whole  Scene  muft  then  be 
laid  open,  and  every  one  will  be  able  to  fee  thereinto. 
And  therefore  if  you  will  have  it  that  the  Holy  Apoftles 
and  Evangelijls,  who  were  the  firft  Penners  of  the  New 
Teftament,  were  fuch  cunning  and  crafty  Men,  as  to  be 
able  thus  artfully  to  conceal  theirDefigns  in  thofe  Books, 
which  you  fuppofe  they  wrote  of  purpofe  to  promote 
them  (which  cannot  reafonably  be  imagin'd  of  Men  of 
their  Education  and  Condition  in  the  World,  they  be- 
ing all,  except  St.  Paul  and  St.  Luke,  of  the  meaneft 
Occupations  among  the  People,  and  totally  unlearned) 
yet  if  they  contriv'd  thofe  Books  with  any  tendency  to- 
wards thofe  Defignsfand  it  cannot  be  conceiv'd  how  o- 
therwife  they  could  help  forward  o  the  obtaining  of 
them)  it  is  impoffible  they  could  thus  have  pafs'd  tho- 
rough fo  many  Ages,  and  all  the  (trie:  Examinations  of 
Heathens,  Jews,  Athcijis,  and  all  < -her  Adverfaries, 
who  have  fo  ftrenuoufiV  endeavour'd  to  overthrow  their 
Authority,  and  no  Difcovery  be  made  hereof.  For  fup- 
pofingat  firft,  under  the  Mask  of  renouncing  the  World, 

they 


14  Letter  to  the  Deist  s.       125 

they  might  a  while  conceal  their  Defigns  for  the  Inte- 
reft  of  it  (which  is  the  utmoft  you  can  fay  in  this  cafe) 
yet  this  could  not  laft  long :  For  if  this  were  all  they  de- 
fign'd  by  teaching  that  holy  Religion,  and  writing  thofe 
Books  in  which  itiscontain'd,  fome  time  or  other  they 
muft  have  put  thofe  Defigns  in  Execution,  otherwife 
they  would  have  been  in  vain  laid  ',  fome  time  or  other 
they  muft  have  endeavour'd  by  them  to  obtain  what 
they  aim'd  at,  otherwife  the  whole  Proje&ion  of  them 
would  have  been  to  no  purpofe  ,  and  if  they  ever  did 
fo  (as  to  be  fure  they  would,  had  this  been  their  End) 
then,  as  it  happens  in  all  other  Stratagems  of  the  like 
nature,  with  how  much  Artifice  foever  they  might  con- 
ceal what  they  intended  in  the  Contrivance,  all  at  laft 
muft  have  come  out  in  the  Execution  j  and  when  they 
began  to  put  themfelves  in  pofTefiion  of  the  End  they 
aim'd  at,  or  at  leaft  made  amy  Offer  towards  it, the  whole 
Cheat  muft  then  have  been  ur.mask'd,  and  every  one 
would  havd  been  able  to  fee  into  the  depth  thereof. 
But  when  did  our  Saviour,  or  any  of  his  holy  Apojlles> 
by  virtue  of  any  of  thofe  Doftrines  deliver'd  down  un- 
to us  in  the  Books  of  the  New  Tcflament,  ever  put  them- 
felves in  poffeflion  of  any  fuch  worldly  Intereft  ?  Or 
when  did  they  ever  make  the  leaft  Offer  in  order  there- 
to ?  Have  any  of  the  ancient  Enemies  of  our  Holy  Re- 
ligion (and  it  had  bitter  ones  enough  from  the  very  be- 
ginning) ever  recorded  any  fuch  againft  them  ?  Or  have 
any  other  ever  fince  from  any  good  Authority,  or  any 
Authority  at  all,  ever  been  able  to  tax  them  herewith  ? 
Or  is  it  poflible  their  Names  could  have  remain'd  un- 
tainted of  this  Charge  amidft  fo  many  Adverfaries,  who 
have  now  for  near  feventeen  hundred  Years  flood  up  in 
every  Age  to  oppofe  that  holy  Religion  which  they  have 
deliver'd  unto  as,  had  they  in  the  leaft  been  guilty  here- 
of? Nay,  hath  it  been  as  much  as  ever  faidof  them,  that 
they  pra&is'd  as  to  this  World,  any  otherwife  than 
they  taught,  or  ever  dealt  with  the  Interefts  of  it  in 
any  other  manner,  than  totally  to  renounce  them  ?  Or 
had  they  at  all  any  other  Portion  in  this  Life,  than  that 
of  Perfecution,  Affliction,  and  Tribulation,  as  it  is  fore- 
told in  thofe  Holy  Books  that  they  fhould  ?  And  what 
then  can  be  a  greater  Madnefs,  than  to  fuppofe  that 
Men  fhonld  lay  fuch  a  deep  Defign,  as  that  of  inventing 


*24      g^  Letter  to  the  Dei  St  s7 

a  new  Religion,  and  undergo  all  that  vaft  trouble  and 
danger,  which  they  did,  to  impofe  it  on  the  World  for 
the  fake  of  a  worldly  Intereft,  and  yet  never  put  them- 
felves  in  pofTeflion  of  that  Intereft,  or  ever  make  the 
leaft  Offer  towards  it  ? 

If  you  fay,  That  the  whole  End  of  the  Religion  Was  on- 
ly to  gain  the  Party,  and  that  the  Steps  to  the  Intereft 
Were  to  be  made  afterwards  •,  I  ftill  go  on  to  ask,  Who 
can  tell  us,  after  the  Party  was  gain'd,  of  any  fuch  Steps 
that  were  ever  made,  or  of  any  the  leaft  Offer  tending 
thereto  ?  Were  not  the  firft  Chrifiians  for  many  Ages  af- 
ter thefirft  founding  of  our  Faith,  what  they  ought  ftill 
to  be,  Men  that  us'd  this  World  as  if  they  us'd  it  not, 
who  liv'd  in  it  without  being  of  it,  and  did  truly  what 
they  vow'd  in  their  Baptifm,  renounce  all  the  Pomps  and 
Vanities,  and  Lufts  thereof,  faithfully  to  obferve  that 
Holy  Law  which  they  had  receiv'd?  And  in  this  they  per- 
fever'd  fo  fteadily,  that  even  their  very  Enemies  admir'd 
the  Righteoufnefs  of  their  Lives,  and  *  bore  witnefs 
thereto,  and  the  cruelleft  Perfecutors  could  never  beat 
them  therefrom,  but  they  ftill  went  on  in  the  Obfer- 
vance  of  their  Holy  Religion  without  having  any  other 
Defign  therein,  than  to  prattife  that  Righteoufnefs 
which  it  taught,  and  for  three  hundred  Years  together 
flood  firm  thereto  aganift  all  thofe  terrible  Storms  of 
Perfecution  which  were  raifed  againft  them,  till  at 
length  by  the  Holinefs  of  their  Lives,  and  the  Conftancy 
of  their  Sufferings,  they  made  a  Conqueft  over  their  ve- 
ry Perfecutors,  and  brought  over  the  World  unto  them,, 
And  are  not  our  Principles  ftill  the  fame,  and  alfo, 
(thanks  be  to  God,  notwithftanding  the  Corruptions  of 
the  prefent  Age)  the  Practice  of  many  thoufands  ftill  a- 
mong  us,  who  I  doubt  not  will  be  as  ready  to  undergo 


*  Plinii  Epift.  lib,  10.  Ep.  97.  »— —  Hanc  fuijfe  fummam  vcl  culpz 
fu£  vcl  erroris,  quod  ejfent  foliti  ftato  die  ante  Lucem  convenire,  Carmen- 
que  Cbrijio  quafi  Deo  dicere  fecum  invicem  fequc  facramento  non  in  fcelui 
aliquod  obfitingere,  fed  ne  fitrta  ne  latrocjnia,  nc  adulteria  committer ent, 
nefidem  fallerent,  nedcpofitumapptUati  abncgarent.  In  like  manner  they 
were  alfo  vindicated  by  Seren'w  Granianus,  Proconful  of  Afia,  in  his 
Epiflle  to  the  Emperor  Adrian.  Eufch.  Hiji.  Ecclefiaft.  lib.  4.  c.  8,  &  9.' 
By  Antonius  Pirn  in  his  Epiftle  to  the  Commons  of  Afia.  Juflin  Mar- 
tyr Apol.  2.  and  even  by  the  Heathen  Oracles  themfeWes.  EufetJ 
in  vita  Conffantin't)  lib.'}',  c.  50,  &  5X, 


eA  Letter  to  the  Deist  s.'       is<> 

the  fame  Sufferings  thofe  Primitive  Chrijhians  did,when- 
cver  God  (hall  try  them  for  that  holy  Religion  which  they 
profefs,  as  they  now  are  to  obferve  the  Righteoufnefs 
thereof.  But  fuppofing  this  had  been  all  otherwife,  and 
the  Mammon  oi  this  World,  and  not  the  Righteoufnefs 
of  God,  were  really  the  End  for  which  our  Religion  was 
defign'd  •,  yet  to  renounce  the  World  to  gain  a  Party, 
and  afterwards  make  ufe  of  this  Party  to  gain  theWorld, 
is  a  Project  fo  unfeafible,  that  the  former  Part  of  it  miift 
fieceffarily  have  overthrown  the  latter,  whenever  it  had 
been  attempted.    For  when  Men  had  been  drawn  over 
to  a  Party  under  the  fpecious  Pretence  of  renouncing 
the  World,  and  been  inftructed  and  firmly  fix'd  in  this 
Principle,  to  make  thofe  very  fame  Men  afterwards  to 
(erve  their  turn  for  the  gaining  of  a  worldly  Intereff, 
would  be  to  make  their  Doctrine  and  their  Practice  fo 
monfteroufly  interfere,  as  muft  necefTarily  have  broken 
all  into  pieces,  anddeftroy'd  the  whole  Defign.  Certain- 
ly, had  they  any  fuch  Defign,  they  would  never  have 
thus  poffefs'd  their  Difciples  with  fuch  Principles  againft 
it  by  the  Religion  which  they  taught  them  }  and  in  that 
they  did  fo,  I  think  nothing  can  be  a  more  evident  De- 
monftration,  that  they  could  never  intend  any  fuch  End 
thereby.  Mahomet  knew  well  enough,  this  was  not  a 
way  to  carry  what  he  defign'd,  and  therefore  open- 
ly own'd  in  his  Religion,  what  he  aim'd  at  thereby, 
and  made    his  Law  to    fpeak    for  that  Empire  and 
Lufc,  which  he  defir'd  to  enjoy  \  and  fo  when  he  had 
made  his  Religion  to  obtain,  he  gain'd  by  virtue  thereof 
the  whole  which  he  projected  by  it,and  became  poffefs'd 
of  the  Empire  of  all  Arabia  for  the  gratifying  of  his  Am- 
bition ,and  as  many  Women  as  he  pleas'd  for  the  {atisfy- 
ing  of  his  Lufi7  which  were  the  two  Ends  which  he 
drove  at  in  the  whole  Impofture.  And  had  Jefus  Chrift 
and  his  Apofiles  had  any  fuch  Defign  in  the  Religion 
which  they  taught,  they  muft  in  the  fame  manner  havs 
made  their  Religion  fpeak  for  it,  or  elfe  it  could  never 
have  ferv'd  their  purpofe  for  the  obtaining  of  it.  And  if 
their  Religion  had  ever  offer'd  at  any  fuch  thing,  it  muft 
necefTariiy  have  appear'd  in  the  Books  ki  which  it  is 
written. 

And  2dly,  If  they  had  been  fo  wicked,  as  thus  to  im- 
£ofe  upon  the  World  a  falfe  Religion  for  the  promoting 

ef 


126      oA  Letter  to  the  Deists. 

of  their  own  Intereft,  as  that  Intereft  muft  have  appear- 
ed in  theiContexture  of  the  Religion  it  felf,  and  in  thofe 
Books  in  Which  it  was  written,  fo  alio  muft  their  Wick- 
ednefs  \  for  Words  and  Writings  being  the  outward 
ExprefTions  of  our  inward  Conceptions,  there  is  that 
Connection  between  them,  that  although  the  former 
may  often  difguife  the  latter,  they  can  never  fo  totally 
conceal  them,  but  every  accurate  Obferver  may  ftill  be 
able  through  the  one  to  penetrate  into  the  other,  and  by 
what  a  Man  utters,  whether  in  Speech  or  Writing,  fee 
what  he  is  at  the  bottom,  do  what  he  can  to  prevent  it. 
There  are  indeed  fome  that  act  the  Hypocrite  (o  cunning- 
ly,as  to  difTemble  the  greater): Wickednefs  underWords, 
Writings,  and  Actions  too,  that  fpeak  the  quite  contra- 
ry. But  this  always  is  fuch  a  Force  upon  their  Inclinati- 
ons, and  fo  violent  a  Bar  upon  their  inward  Pafiions  and 
Defires,that  Nature  will  frequently  break  thro'  in  fp'ight 
of  all  Art,  and  even  fpeak  out  the  Truth  amidft  the  high- 
eft  Pretences  to  the  contrary.  And  there  is  no  Hypo- 
crite^ how  cunningly  foever  he  may  act  his  Part,  but 
muft  this  way  very  often  betray  himfelf.  For  Wicked- 
nefs being  always  uppermoft  in  fuch  a  Man's  Thoughts, 
and  ever  preffing  forward  to  break  forth  into  Exprefli- 
on,  it  will  frequently  have  its  Vent  in  what  that  Man 
fpeaks,  and  in  what  he  writes,  do  what  he  can  to  the  con- 
trary ,  the  Care,  Caution,  and  Cunning  of  no  Man  in 
this  cafe  being  fufficient  totally  to  prevent  it.  Further- 
more, there  is  no  Man  thus  wicked,  that  can  have  that 
Knowledge  of  Righteoufnefs,  as  thoroughly  to  act  it  un- 
der the  Mask,  with  that  exactnefs  as  he  who  is  truly 
Righteous,  lives  and  fpeaks  it  in  reality.  His  want  of  Ex- 
perience in  the  Practice,  muft  in  this  cafe  lead  him  into 
a  great  many  Miftakes  and  Blunders  in  the  Imitation. 
And  this  is  a  thing  which  generally  happens  to  all  that 
act  a  Part,  but  never  more  than  in  matters  of  Religion , 
in  which  are  many  Particulars  fo  peculiar  to  the  Righ- 
teous, as  none  are  able  to  reach  them,  but  thofe  only 
who  are  really  fuch.  And  fuppofing  there  were  any  that 
could,  yet  there  will  ever  be  that  difference  between 
what  is  natural,  and  what  is  artificial ,  and  between  that 
which  is  true,  real,  and  fincere,  and  that  which  is  falfe, 
counterfeit,  and  hypocritical,  that  nothing  is  more  ea- 
fie  than  for  any  one  that  will  attend  it,  to  difcern  the 

one 


oA  Letter  to  the  D  e  i  s  t  s.       127 

one  from  the  other.  And  therefore  werejefus  Chn'Jt  and 
his  Ap  'files  Rich  Perfons  as  this  Charge  offmpofture  mud 
fnppofe  them  to  be,it's  impoflible  but  that  the  Doctrines 
which  they  taught,  and  the  Books  which  they  wrote, 
mud:  make  thebifcovery,and  the  New  Tejlament  wouldj 
as  a  (landing  Record  ag.iinft  them  in  this  cafe,  afford  a 
multitude  of  Inftances  to  convict  them  hereof.     That 
the  Alcoran  doth  (b  as  to  Mahomet,  nothing  is  more  evi- 
dent:, a  Strain  of  Rapine,  Bloodfhed  and  Luft  running 
thorough  the  whole  Book,  which  plainly  proves  the  Au- 
thor of  it  to  be  altogether  fuch  a  Man  as  the  Charge  of 
Jmpoflurc  mud  neceflarily  luppofe  him  to  be.  And  were 
thefirft  Founder  of  our  Holy  Religion,  or  the  Writers 
of  thofe  Books  in  which  its  Doctrines  are  contain'd,  fuch 
Men  as  he,  both  their  Doctrines  and  their  Books  would 
as  evidently  prove  it  again  ft  them.  But  here  I  muft  again 
challenge  you,  and  all  other  the  Adverfiries  of  our  Holy 
Religion,  to  fhew  us  any  one  Particular  in  it,  that  cam 
give  the  leaft  Foundation  to  fuch  a  Charge,  any  one 
Word  in  all  the  Books  of  the  New  Teftament,  that  can 
afford  the  leaft  Umbrage  or  Pretence  thereto.  Let  what 
is  written  in  them  be  try'd  by  that  which  is  the  Touch- 
ftone  of  all  Religions,  I  mean  that  Religion  of  Nature  and 
Reafon,  which  God  hath  written  in  the  Hearts  of  every 
one  of  us  from  the  flrft  Creation-,  and  if  it  varies  from 
it  in  any  one  Particular,  if  it  prefcribes  any  one  thing 
which  may  in  the  minuteftCircumftance  thereof  be  con- 
trary to  its  Righ'teoufhefs  *,  I  will  then  acknowledge  this 
to  be  an  Argument  againft  us,  ftrong  enough  to  over- 
throw the  whole  Caufe,  and  make  all  Things  elfe  that 
can  be  laid  for  it,  totally  ineffectual  for  its  Support. 
But  it  is  fo  far  from  having  any  fuch  Flaw  therein,  that 
it  is  the  perfecteft  Law  of  Righteoufnefs  which  was  ever 
yet  given  unto  Mankind,  and  both  in  commanding  of 
Good,  as  well  as  in  forbidding  of  Evil,  vaftly  exceeds  all 
others  that  went  before  it,  and  prefcribes  much  more  to 
our  Practice  in  both,  than  the  wifeft  and  higheft  Mora- 
lift  was  ever  able  without  it  to  reach  inSpeculation.  For, 
1  ft,  As  to  the  forbidding  of  Evil,  it  is  fo  far  from  in- 
dulging, or  in  the  leaft  allowing  us  in  any  Practice  that 
favours  hereof,  that  it  is  the  only  Law  which  is  fo  per- 
fectly broad  in  the  Prohibition,  as  adequately  to  reach 
whatfoever  may  be  Evil  in  the  Practice  •,  and  without 

K  any 


128*     oA  Letter  to  the  D  e  i  s  t  $. 

any  Exception,  Oini  (lion,  or  Defeat,  abfolutely,  fully, 
and  thoroughly  forbids  unto  us,  whatfoever  may  have 
but  the  leaft  Taint  of  Corruption  therein*,  and  there- 
fore it  not  only  retrains  all  the  Overt-acts  of  Iniquity, 
but  alfo  every  Imagination  of  the  Heart  within,  which 
in  the  leaft  tends  thereto:,  and  in  its  Precepts  prohibits 
us  not  only  the  doing  or  fpeaking  of  Evil,  butalfothe 
harbouring  or  receiving  into  our  Minds  the  leaft 
Thought  or  Defire  thereafter  •,  whereby  it  fo  efFectully 
provides  againft  all  manner  of  Iniquity,  that  it  plucks 
it  up  out  of  every  one  of  us  by  the  very  Roots,  and  fo 
makes  the  Man  pure  and  clean,  and  holy  altogether, 
without  allowing  the  leaft  favour  of  Evil  to  be  remain- 
ing in  him  :  And  every  one  of  us  would  be  thoroughly 
fuch,  could  we  be  but  as  perfect  in  our  Obedience  to  this 
Law,  as  it  is  perfectly  given  unto  us.     And, 

zdly,  As  to  the  commanding  of  Good,  its  Prefcripti- 
ons  are,  That  we  employ  our  Time,  our  Powers,  and  all 
other  Talents  intruded  with  us,  to  the  beft  we  are  able, 
both  to  give  Glory  unto  God,  and  alfo  tofhow  Charity 
unto  Men  •,  and  this  laft  not  only  to  our  Friends,  Rela- 
tions, and  Benefactors,  but  in  general  to  all  Mankind, 
even  to  our  Enemies,  and  thofe  who  defpightfully  ufe  us 
and  perfecute  us  •,  and  hereby  it  advanceth  us  to  that 
height  of  Perfection  in  all  Holinefs  and  Goodnefs,  as  to 
render  us  like  the  Angels  of  Light  in  our  Service  unto 
God,  and  like  God  himfelf  in  our  Charity  to  Man.  For 
it  directs  us  in  the  fame  manner  as  the  Angels  to  worfhip 
and  ferve  our  God  to  the  utmoft  x\bility  of  our  Nature  y 
and  in  the  fame  manner  as  God,  to  make  our  Goodnefs 
to  Men  extend  unto  all,  without  Exception  or  Referve, 
as  far  as  they  are  capable  of  receiving  it  from  us. 

And  can  any  Man  think  it  pofiible  that  a  Religion 
which  fo  thoroughly  and  fully  forbids  all  Evil,  and  in  lb 
high  and  perfect  a  manner  prefcribes  us  all  Good,  could 
ever  be  the  product  of  a  wicked  Mind  ?  The  Fruit  is  too 
good  to  proced  from  fo  corrupt  a  Root,  and  the  Effect 
vaftly  above  the  Efficiency  of  fuch  a  Caufe  ever  to  pro- 
duce it.  For  can  it  poflibly  be  imagin'd,  that  a  wicked 
Man  could  either  have  Inclination  todo  fo  much  for  the 
promoting  of  that  Righteoufnefs  which  all  his  Paflions 
and  Defires  fo  violently  run  counter  unto  ?  Or  if  he 
would,  that  fuch  a  one  could  ever  be  fo  well  acquainted 

vfhh 


eA  Letter  to  the  E>  e  i  s  t  s»       129 

with  all  the  ways  thereof,  as  fo  exacTly  to  prefcribe 
them  ?  If  it  be  fo  difficult  for  fuch  a  one  to  conceal  his 
Inclinations  in  his  Expreflions  ^  if  it  be  fo  hard  for  him.., 
when  he  venrs  himfelf  into  Words  or  Writings,  not  to 
let  loofe  fomething  in  them  of  what  he  really  is  (as  I 
have  already  fhown)  how  can  any  Copy  be  drawn  from 
fuch  a  Mind,  but  what  muft  in  fome  Feature  or  other 
refemble  the  Original  ^  or  any  thing  at  all  proceed  front 
thence,  but  what  -muft  carry  with  it  fome  favour  of  the 
Iniquity  thereof?  Set  but  fuch  a  one  to  write  a  Letter^ 
and  he  will  fcarce  be  able  to  do  it  without  putting  fo 
much  of  his  Paflions  and  his  Temper  into  it,  as  that  we 
may  read  from  thence  what  he  is,  as  every  Man's  Expe- 
rience may  tell  him,  that  correfponds  with  fuch  }   and 
how  much  more  then  may  we  be  afTur  d  will  he  lay  him- 
felf open,  when  he  hath  the  large  Scope  of  a  Book  to 
exprefs  himfelf  in,  and  efpeciallv  when  that  Book  is  of 
fuch  a  nature,  as  gives  him  the  fulleft  Occafion,  and  the 
mod  inviting  Opportunity  fo  to  do  ?  And  what  Book 
can  be  more  fuch,  than  that  which  is  to  propofe  a  new 
Law  to  Mankind  ^  in  the  writing  of  fuch  a  Book,  if  e- 
ver,  certainly  the  wicked  Man  will  mow  himfelf,  and 
in  the  fame  manner  as  Mahomet  did,  conform  his  Laws, 
to  his  own  Inclinations,  and  prefcribe  fuch  Rules  of 
living  to  others,  as  may  beft  juftify  him  in  thofe  which 
he  himfelf  follows.  And  although  he  fhould  not  intend 
any  fuch  thing,  though  he  fhould  not  defign  fo  to  do 
(and  it  is  hard  to  imagine  of  fuch  a  Man,  that  he  fhould 
not,)  yet  at  leaft  the  prevailing  Bent  of  his  Paflions, 
and  the  Corruption  of  his  Judgment,  which  always  fol- 
lows therefrom,  muft  neceffarily  lead  him  thereinto  £ 
it  being,  morally. fpeaking,  altogether  impoflible,  but 
that  the  wicked  Man  muft  appear  in  what  the  wicked 
Man  doth  -,  and  the  Deeds,  Words,   and   Writings? 
which  proceed  from  fuch  a  one,  muft  in  fome  meafure 
favour  of  what  he  is.  And  therefore  if  there  be  nothing 
in  the  Law  of  our  Holy  Religion  (as  I  hope  I  have  fully 
fhown  that  there  is  not)  which  can  make  the  leaft  Difco- 
very  of  any  fuch  thing,  nothing  that  can  afford  the  leaft 
Pretence  for  fuch  a  Charge  againft  it,  where  fo  large  sL 
Scopeis  given  for  it}  this  fufficiently  proves,  that  neither 
the'  fir  ft  Founder  of  the  Chriflian  Religion,  nor  thofe 
V'ha  firft  wrote  it  in  theBooks  of  the  New  Tejlament,  in! 

K   3r  wMcN 


i^o       q,4  Letter  to  the  D  e  i  s  t  ?~ 

which  we  now  have  it,  could  poftibly  be  wicked  Men, 
and  confequently  not  fuch  Jmppfiors  as  you  would  have 
them  to  be. 

But  here  I  know  it  will  be  objefted,  That  there  is  no 
necefiity  that  all  Imprftors  mould  be  as  wicked  as  Ma- 
homet ;  and  therefore  tho'  Jcfus  Cbrifl  and  his  Apojlles 
were  no  fuch  wicked  Perfons,  yet  however  they  maybe 
frill  Impofiors  for  alt  that.  For,  firft,  it  hath  happen'd 
that  very  juft:  and  good  Men  have  had  recourle  to  Im- 
pcfture,  to  bring  to  pafs  and  eftablifh  their  -mo  ft  com- 
mendable Defigns  ■)  as  we  have  an  Inftance  in  Minos 
King  of  Crete,  and  another  in  Numa  King  of  Romey 
both  which,  to  give  the  greater  Authority  to  their 
Laws,  pretended  to  have  had  them  by  Divine  Revelati- 
on. And,  fecondly,  you  will  fay,  It  is  pofiible  a  Man 
may  be  an  Impoflor  by  Entbufiafm^nd  Miftake,and  falfly 
impofe  Things  for  Divine  Revelation,  not  out  of  a 
wicked  Defign  to  deceive  others,  but  that  he  is  really 
deceiv'd  herein  himfelf.  And  if  in  thefe  two  Cafes  a  Man 
that  is  not  wicked  may  be  an  Impoflor  -,  you  will  urge, 
That  though  Jefus  Chrift  and  his  Apojiles  were  not  wick- 
ed Men,  yet  this  will  not  prove  them  not  to  have  been 
Jmpofiors,  becaufe  it  is  poftible,  that  in  one  of  thefe  two 
Cafes  they  might  have  been  fuch. 

In  order  to  the  clearing  of  the  fir  ft  of  thefe  Objecti- 
ons, I  defire  you  would  confider  thefe  three  following 
Particulars. 

i.  That  in  every  Religion  there  are  thefe  two  Parts  to 
be  obferved,  very  diftinft  from  each  other,  i .  TyazRc- 
ligion  it  felf.  And  2.  The  Means  whereby  it  is  promo- 
ted and  propagated  among  Men. 

2.  When  the  Impofture  is  only  in  the  former  of  thefe 
two  ;  and  a  true  Religion,  or  at  leaft  one  that  is  really  be- 
liev'd  to  be  fuch,  is  promoted  and  propagated  among 
Men  by  means  of  Impojturt  ;  that  is,  by  feigning  a  XV- 
'vine  Revelation  where  there  is  none,  or  by  counterfeit- 
ing Aliracles,  or  by  any  other  fuch  Means  tending  to  de- 
ceive Men  thereinto j  this  amounts  to  no  higher  than  a 
pious  Fraud,  which  out  of  an  over-hot  and  inconfiderate 
Zeal  fome  Men  have  made  ufe  of  for  the  promoting  of 
the  beft  Ends.  And  fuch  Men  for  the  fake  of  fuch  Ends, 
may  ftill  be  denominated  good  and  righteous  in  the 
main,  how  much  foever  they  may  have  been  out  in 
making  ufe  of  fuch  Means  to  promote  them. 

3.  When 


oA  Letter  to  the  Deist?.        i  ^  i 

3.  When  the  Impofture  is  in  the  End  as  well  as  in  the 
Means }  and  not  only  the  Revelation  pretende  j,  but  alfo 
the  Religion  it  felf  is  all  as  falfe,  counterfeit,  and  feign'd  , 
this  amounts  to  fuch  an  Impofture  a-s -is  totally  wicked, 
without  any  mixture  of  Good  therein.  In  the  former 
Cafe,  where  the  Impofture  is  only  in  the  Means,  there 
is  a  goodEnd  defign'd,and  therefore  fomething  frill  from 
whence  the  Perfon  ufing  it  may  be  denominated  Good  ^ 
but  where  the  Impofture  is  in  both,  it  is  wickednefs  all 
over,  without  any  thing  at  all  in  it  to  exempt  him 
from  being  perfectly  wicked  that  maketh  ufe  thereof. 

Which  Particulars  being  premis'd,  my  Anfwer  to 
the  Objection  is  as  followeth. 

1.  I  do  acknowledge  it  to  be  related  by*  Authors  of 
good  Credit,  That  Minos  King  of  Crete,  when  he  firft 
fram'd  the  Laws  of  his  Country,  to  give  them  the 
greater  Authority,  us'd  to  retire  into  a  Cave  on  Mount 
Difre,  and  from  thence  to  bring  them  forth  to  the  Cre- 
tans, as  if  they  had  been  there  deliver'd  to  him  by  Ju- 
piter. And  that  Numa,  when  he  founded  the  Laws  of 
Rome  f  praftis'd  the  fame  Art,  pretending  to  have  re- 
ceiv'd  them  from  the  Nymph  Egeria,  that  fo  he  might 
procure  them  to  be  receiv?d  by  the  Romans  with  the 
greater  Veneration.  And  by  this  Device  they  both  ob- 
tain'd  their  End,  in  bringing  very  rude  and  barbarous 
People  to  fubmit  to  thofegood  Orders  and  Rules  which 
they  prefcrib'd  for  their  living  civilly,  peaceably,  and 
juftly  together.  But  this,  although  it  were  a  Fraud  in 
the  Means,  yet  as  far  as  it  related  only  to  a  Political 
End,  belongs  to  another  matter,  and  doth  not  at  all  fall 
within  that  Argument  of  Religion  which  we  are  now 
treating  of. 

2.  As  to  the  Laws  of  Numa,  I  acknowledge  that  they 
reach  not  only  Matters  of  State,  but  thofe  of  Religion 
alfo  •,  and  that  the  whole  Method  of  the  old  Roman  Re- 
ligion was  regulated  and  ftated  by  them  •,  but  that  Numa 
founded  any  new  Religion  is  what  I  utterly  deny.  For 
NumjtteSt  no  other  Religion  behind  him  in  Rome  at  his 
Death,  than  that  very  fame  Heathenifm  which  he  found 


*  Plato  in  Minoe  &  in  primo  Dialogo  de  legibus.  Dionyfius  Ha- 
licarnafleus,  lib.  1.  Strabo,  lib.  16.  Valerius  Maximus,  lib.  j.  c.  2. 
|  Plutarchus  in  vita  Numa:,  &  Dionyfius  Halicarnafleus,  lib.  1, 

K  3  there 


iji       eA  Letter  to  the  D  e  i  s  t  s, 

there  at  his  firft  coming  thither  to  be  King.  For  the  Ci- 
ty having  been  then  but  newly  founded,  and  the  People 
made  up  of  a  Collection  of  the  Refufe  and  Scum  of  di- 
vers Nations  there  gather'd  together,  they  were  as 
much  out  of  order  in  Matters  of  Religion,  as  in  thofe  be- 
longing to  the  Civil  Government  ;  and  all  that  Numa 
did,  when  he  came  to  reign  over  them,  was  to  make 
Laws  to  regulate  both  •,  and  therefore,  as  he  founded  fe- 
veral  wholefome  Conftitutions  for  the  orderly  govern- 
ing of  the  State,  fo  alfo  did  he  for  the  regular  worfhip- 
pingof  theGW.*  then  acknowledged  among  them,  with- 
out making  any  efTential  Alteration  in  the  Religion  a- 
fore  pra&is'd  by  them.  For  had  he  done  fo,  then  the  Re- 
ligion of  the  Romans  muft  have  differ'd  from  the  Religi- 
on of  the  other  Cities  of  Italy,  which  we  find  it  did  not. 
For  they  communicated  with  each  other  in  their  Wor- 
fhip,  as  they  did  alfo  with  the  Greeks.  And  in  truth,  the 
old  Roman  Religion  was  no  other  than  the  Greek  Hea- 
thenifm,  the  fame  which  was  praftis'd  in  Greece,  and  in 
all  thofe  Countries  which  v/ere  planted  with  Colonies 
from  thence,  as  aim  oft  ?i\\m  Italy  was  at  that  time.  And 
therefore  the  Romans,  as  well  as  the  reft  of  the  Cities  of 
Italy,  look'd  on  Delphos  as  a  principal  Place  of  their 
Worfhip,with  the  fame  Veneration  that  the  Greeks  did, 
and  had  frequent  Recourfe  thither  on  Religious  Ac- 
counts, as  the  Roman  Hifiories  on  many  occafions  ac- 
quaint us.  And  this  Religion,  Numa,  while  he  liv'd  a- 
mong  his  Sabines,  being  accurately  vers'd  in,  and  alfo  a 
diligent  Prattifer  of  it ',  on  his  coming  to  Rome,  finding 
the  Romans  all  out  of  order  in  that  little  which  they  had 
of  it  (for  during  the  Reign  of  Romulus  they  minded  lit- 
tle elfe  but  fighting,  and  therefore  had  not  leifure,  or 
perchance  any  great  regard  for  this  matter)  he  noton- 
pnly  inftrnfted  them  more  fully  in  it,  according  as  it 
was  receiv'd  in   the  Neighbouring  Nations,  but  alfo 
fram'd  feveral  Rules  and  Conftitutions  for  their  more 
regular  and  orderly  Practice  of  it,  which  did  no  more 
make  the  old  Heathenism  of  the  Romans  to  be  a  new  Re- 
ligion, than  the  Body  of  Canons  given  us  by  King  James 
the  Firft,  for  the  more  orderly  regulating  of  our  Wor- 
ship and  Difcipline,  makes  our  Religion  a  new  Chriflia- 
.   nity.  Only  Numa,  the  better  to  make  his  Conftitutions 
to  obtain  among  thofe  barbarous  People  for  whom  he 

made 


gA  Letter  to  the  D  e  i  s  t  s.        13? 

made  them,  pretended  to  have  been  inftrutted  in  them 
by  a  Divine  Perfon  \  and  in  this  he  pra&is'd  a  pious 
Fraud^but  was  by  no  means  guilty  of  fuch  an  Impofture 
as  we  are  now  treating  of.  For  he  taught  them  no  new 
Religion^  but  only  the  very  fame  Greek  Heathcnifm 
which  he  had  receiv'd  with  the  reft  of  the  People  of  Ita- 
ly from  their  Forefathers,  and  really  believ'd  to  be  that 
very  true  Religion  whereby  God  was  to  be  ferv'd  •,  and 
therefore  notwithstanding  the  Deceit  he  made  life  of, 
he  might  from  the  End  which  he  propofed,  and  which 
he  really  effected  thereby,  to  the  civilizing  of  a  very 
barbarous  fort  of  People,  beftillreckon'dajuft  and  good 
Man  \  and  to  give  him  his  due,  he  really  was  one  of  the 
moft  excellent  Perfonages  of  that  Age  in  which  he  liv'd  j 
and  firft  fow'd  among  the  Romans  the  Seeds  of  that  Vir- 
tue with  which  they  fo  eminently  fignaliz'd  themfelves 
for  fo  many  Ages  after.     But, 

3 .  Jefm  Chrift  and  his  slpcftlcs  took  on  them  not  only 
to  be  Meffetigers  fcnt  of  God,  but  alfo  to  teach  a  new  Re- 
ligion to  the  World*,  and  therefore  if  they  were  Impo- 
fiors,  they  muft  be  fo  in  the  largeft  Senfe,  both  in  refpeft 
of  the  Religion  it  felf,as  well  as  the  Means  whereby  they 
promoted  it.  And  in  this  Cafe  there  could  be  nothing  to 
excufe  them  from  being  altogether  as  wicked  asl  have 
allcdg'd,  Where  the  Religion  is  true,  or  really  believ'd 
fo  to  be,  there  is  a  pious  Intention  in  the  End,  which 
may  fpeak  fome  Goodnefs  in  him  that  ufeth  Fraud  to 
promote  if,  and  fuch  a  Goodnefs  as  greatly  exceeds 
the  Obliquity  of  the  Fault  which  he  committed  about 
it:,  and  therefore,  altho'  he  cannot  on  theaccount  of  the 
Good  be  excus'd  from  the  Evil  (for  it  is  always  a  Scan- 
dal to  Religion  to  be  promoted  by  Falfhood)  yetftill  he 
muft  berecKon'd  more  commendable  from  the  one,than 
faulty  from  the  other^  and  in  this  Cafe  there  will  ftill  be 
room  enough  left  from  the  Goodnefs  of  the  End  defign'd, 
and  the  Piety  of  the  Intention,  to  denominate  the  Man 
Good  and  Righteous  in  the  main,  notwithstanding  the 
Fault  committed  in  ufing  fuch  Means  to  bring  it  to  ef- 
fect. But  where  the  Religion  is  all  Forgery  and  Faljbood, 
as  well  as  the  Means  of  promoting  it,  Deceit  and  Fraud, 
the  Jmpofture  then  becomes  fo  totally  and  perfectly  wick- 
ed, without  the  leaft  mixture  of  Good  therein,  as  muft 
necefTarily  denominate  the  Authors  and  firft  Vropaga* 
tors  of  it  to  be  perfectly  wicked  alfo. 

K4  ^ 


1 34       g/2  Letter  to  the  D  e  i  s  t  s. 

If  you  fay,  that  fuch  a  perfect  Impofture  as  this  cm 
have  any  good  End,  for  the  fake  whereof  the  Authors  of 
it  may  be  freed  from  thatChargeof  Wickednefs  which 
I  lay  upon  them,  that  good  End  rauft  be  either  the  Ho- 
nour of  God,  or  the  Benefit  of  Men,  But  how  can  God  be 
more  difhonour'd  than  by  ifalfe  Religion  ?  Or  how  can 
Men  be  more  mifchiev'd  than  by  having  the  Practice  of 
it  impos'd  on  them,  whereby  they  mufl  thus  conftantly 
difhonour,  and  consequently  offend  and  lofe  the  Favour 
of  him  that  made  them  ?  An  Impoflure  in  this  Cafe  hath 
that  Aggravation  from  the  Object  it  is  about,  as  well  as 
from  the  Perfection  of  Iniquity  which  is  in  the  Aft,  that 
fuppofing  it  could  be  made  productive  of  any  good  End, 
-that Good  would  be  fo  vaftly  over-ballanc'dby  the  wick- 
ednefs  of  the  Means,  that  it  would  be  of  no  weight  in 
companion  thereof,  or  at  all  avail  to  the  rendering  of 
thofe  that  fhall  make  ufe  of  jt,  lefs  wicked  -than  I  have, 
fiid.  But  when  a  Man  can  thus  far  proceed  inWickednefs 
towards 6W, as  to  be  the  Author  of  conftant  Difhonour 
unto  him  in  a  falfe  Worfhip*,  and  towards  Men,  as  to  in- 
fnare  them  into  all  that  Mifchief  which  rauft  be  confe- 
quential hereto*,  it  mufl:  neceflarily  imply  fuch  a  thoro* 
Difregard  of  both,  as  every  good  Intention,  in  refpeft  of 
either,  mufl  beinconfiftent :  with.  And  therefore,  if  it  be 
poflible  that  fuch  a  wicked  Impofture  can  ever  be  made 
the  Means  to  a  good  End,  it  is  Icarce  to  be  conceiv'd  how 
they  who  are  fo  wicked,  as  to  be  the  Authors  of  it,  could 
ever  intend  any  fuch  Good  thereby. 

Bi\t  further,  if  the  Authors  of  fuch  an  Impoflure  as  we 
are  now  treating  of,  can  be  lefs  wicked  than  I  have  fiid, 
on  the  account  of  anyGood,which  you  pretend  they  may 
defign  thereby:,  I  defire  to  know  among  what  fort  of 
Men  you  will  place  them,while  you  thus  plead  their  Ex- 
cufe.  For  they  muft  be  one  of  thefe  three  •,  that  is,  either 
Atheifis,  Deifts,  or  Believers  of  an  Infiituted  Religion. 

i.  If  you  fay  they  are  Atheijh,  that  Word  alone  con- 
tains enough  to  prove  them  perfectly  wicked,  whatever 
can  be  faid  to  the  contrary.  It  is  indeed  agreeable  enough 
to  the  Principles  of  this  fort  of  Men,  that  fuch  an  Impo- 
fture as  we  are  treating  of,  may  laudably  be  made  ufe 
of  to  a  good  End,  For  they  hold  that  all  Religion  is  no- 
thing elfe  but  a  Device  of  Politicians  to  keep  theWorld 
in  awe,  But  if  the  Atheift  be  the  Pevifer,  what  Intenti- 
on 


eA  Letter  to  the  D  e  i  s  t  s.       135 

on  of  Good  can  the  Device  carry  therewith  ?  None  cer- 
tainly towards  God,  fince  he  utterly  denies  his  Being  •, 
nor  can  it  in  this  Cafe  have  any  towards  Men,  fince  by 
denying  him  for  whofe  lake  it  is  that  we  are  to  do  good 
to  others,  he  carts  off  therewith  all  the  Reafon  and  Ob- 
ligation which  he  hath,  abftraclive  of  his  own  Intereft, 
of  doing  any  fuch  atall.  All  the  Good  therefore  that  fuch 
a  one  can  aim  at,  mud  totally  center  in  himfelf  to  ad- 
vance his  own  En  joy  men  ts,  and  gratify  his  own  Lufts  in. 
all  thofe  things  which  his  corrupt  Affections  carry  him 
after  :,  and  to  enjoy  thefe  without  reftraintof  Laws,  or 
fear  of  V  unifimient ,  being  that  alone  which  is  the  real 
and  true  Caufe  that  makes  any  Man  deny  that  fupreme 
and  infinitely  good  and  juft  Being,  whom  all  things  elfe 
prove  :  whoever  is  an  Atheijl,  muft  be  perfectly  wicked 
before  he  can  be  fuch  •,  and  what  is  there  which  can, 
while  in  that  Impiety, ever  give  him  abetter  Character 
afterwards  ? 

2.  If  you  fiy  they  are  Deifis,  fuch  as  you  profefs  your 
felves  to  be  •,  your  main  Principle  is  againft  all  Inftituted 
Religion  whatever,  as  if  God  were  di (honoured, and  Man 
injur'dby  every  thing  of  this  nature  praftis'd  among  us*, 
and  can  you  then  think,  that  any  who  are  thus  perfuaded, 
can  without  being  firft  corrupted  to  a  great  degree  of 
Impiety,  as  well  as  Hipocrify,  ever  become  themfelves 
(fo  contrary  to  their  own  Sentiments)  on  any  Pretence 
whatfoever,  the  Authors  and  Teachers  of  fuch  a  Religi- 
on among  us? 

3.  But  if  you  place  them  among  thofe  who  are  Belie- 
vers of  an  Inftituted  Religion,  they  muft  abolifh  that 
which  they  believe  to  be  true,  before  they  can  introduce 
that  by  Impofiure  which  they  know  to  be  falfe.  And  this 
muft  be  the  Cafe  of  Jefus  Cbrift  and  his  Apoftles,  if  they 
were  fuch  Jmpoftors  as  you  hold  them  to  be.  For  they 
were  educated  and  brought  up  in  the  Jewi/I)  Religion, 
which  they  believ'd  to  be  from  God,  and  the  whole  Te- 
nour  of  the  Religion  which  they  taught,  fuppofeth  it  (0 
to  be  *,  and  that  it  was  the  only  true  way  whereby  God 
was  to  be  worfhipp'dby  them,  till  they  deliver'd  their 
new  Revelations,  which  totally  abolifh'd  this  Religion, 
and  eftabliuYd  the  Chriftian  in  itsftead',  and  therefore 
if  thofe  Revelations  were  not  true  and  real,  as  they  pre- 
tended they  were,  but  all  forg/d  and  counterfeited  by 

them, 


i  $6       \A  Letter  to  the  Deist  s; 

them,  as  you  fay  *,  they  muft  abolifh  a  Religion^  which 
they  believ'd  to  be  true,  to  make  way  for  that  which 
they  knew  to  be  falfe,  and  thereby  become  wilfully  and 
knowingly,according  to  their  own  Belief,theAuthorsof 
leading  Men  from  faving  Truths,  into  damning  Errors, 
to  the  utter  Deftruch'onof  their  Souls  forever;,  andalfo 
of  depriving  God  of  that  acceptable  Worfhip,  whereby 
he  was  truly  honour'd  according  to  his  own  Appoint- 
ment, to  introduce  in  itsfteada  falfe  Superftition  of  their 
own  devifing,  which  muft  be  conftant  Difhonour  unto 
him  as  long  as  praftis'd  among  us.  And  if  JcfusChri/lmi 
his  Apoftles  were  fuch  lmpoftors,  as  all  this  imports  •,  and 
fuch  they  muft  be  if  they  were  lmpoftors  at  all  *,  they  muft 
be  guilty  of  that  Impiety  towards  God, is  well  as  that  Irt- 
juftice  towards  Men  herein,  as  muft  necefTarily  fuppofe 
them  the  wickedeft  of  Men  before  they  could  arrive 
hereto  \  and  therefore  if  they  were  not  fuch  \vicked 
Men,  this  abundantly  demon  ft  rates,  they  could  not  be 
fuch  lmpoftors  as  you  charge  them  to  be. 

As  to  the  fecond  Objection,  That  a  Man  may  be  an 
Jmpofior  thro'  Enthufiafm  and  Miftake,  and  falfly  impofe 
Tilings  for  Divine  Revelations,  not  out  of  a  wicked  De- 
fign  to  deceive  others,  but  that  he  is  herein  really  de- 
ceiv'd  himfelf  •,  and  that  therefore  there  is  no  neceflity 
that  all  lmpoftors  mould  be  fuch  wicked  Perfons  as  I  have 
alledg'd  :  My  Anfwer  hereto  is, 

1. 1  do  acknowledge  that  Enthufiafmhith  cirry'dMen. 
into  very  ftrange  Conceits  and  Extravagancies  upon  the 
Foundation  of  a  Religion  already  eftablifh'd,  as  we  have 
Inftances  enough  hereof  in  the  Anabaptifts  of 'Germany , 
the  Quakers  here  with  us,  the  *  Batenifts  among  ^.Ma- 
hometans, and  in  fome  of  the  Reclufes  of  the  Church  of 
Rome.  But  that  Enthufiafm  could  ever  go  fo  far,  as  to 
fancy  a  Divine  Revelation  for  the  eftablifhingof  a  new 
Religion,  and  upon  fuch  a  Fancy,  propagate  that  Religi- 
on in  the  World,  as  if  it  came  from  God,  is  that  which 
I  cannot  believe ;  and  there  is  no  Inftance,  that  I  know 
of,  that  can  be  given  hereof.     But, 

zdly, 


*  They  were  a  fort  of  Mahometan  Entbufiafls  in  the  Eafi,  who  fol- 
lowed the  Light  within  them  in  the  fame  manner  as  the  Quakers 
with  us,  and  therefore  were  call'd  Batenifts  from  the  ArabicliWordy 
Baten,  intus.  And  on  this  Principle  they  did  all  the  Villanies  ima- 
ginable, pretending  an  Impulfe  thereto  from  this  Light  wit  bin  them, 


eA  Letter  to  the  D  e  i  s  t  s.       157 

idly,  Allowing  it  poffible,  this  Objection  then,  as  ap- 
ply'd  to  the  Cafe  in  hand,  muft.  fuppofe  Jefus  Chrijt,  and 
his  Apoftles,  to  have  been  deceiv'd  by  Enthufiafm  into  the 
Religion  which  they  taught  \  and  that  therefore,  altho' 
they  were  by  no  means  fuch  wicked  Men  as  a ■  wilful  Im- 
pofture  muft  fuppofe  them  to  be,  yet  ftill  thpy  might  be 
Impoftors  by  Miftake  •,  and  being  by  Enthufiafm  fo  far  de- 
luded, as, to  think  That  to  come  to  them  how,  God  by 
Divine  Revelation,  which  had  no  other  Birth  but  from 
their  own  wild  Fancies,  might  preach  it  to  Men  as  fuch, 
not  out  of  a  wicked  Defign  to  deceive,  butth.it  they 
were  really  herein  deceiv'd  themfelves.  But  is  it  poffible 
for  any  Man  to  conceive,  that  fo  grave,  fo  ferious,  and 
fo  wifely  a  fram'd  Religion  as  Chriftianity  is,  could  ever 
be  the  Spawn  of  Enthufiafm  fWhatfoever  is  the  Prod  u A 
ofthat,u(ethever  to  be  like  the  Parent,  wild  and  extra- 
vagant in  all  its  Parts,  often  difagreeing  with  all  manner 
of  Reafon,  and  often  as  much  with  it  felf.  But  Chriftia- 
nity is  in  all  its  Parts  as  rational  as  it  is  good,  giving  us 
the  jufteft  Notions  of  God,  the  bed  Precepts  of  our  Du- 
ty towards  him,  and  the  exatteft  Rules  of  living  honeft- 
Iy  and  righteoufly  with  each  other,  and  hatha  thorough 
Conformity  to  it  felf  in  every  particular  of  if,  on  which 
account  it  hath  been  approv'd  and  admir'd  for  the  ex- 
cellency of  its  Compofure,  and  the  Wifdkmi  of  its  Con- 
flitutions,  even  by  the  beft  and  wifeft  of  thofe  who  ne- 
ver fubmitted  thereto^  and  therefore  always  carries 
with  it  Marks  and  Evidences  enough  in  the  very  Nature 
of  it,  fufficiently  to  prove  it  vaftly  above  the  Power  of 
fuch  a  Caufe  ever  to  produce  it. 

3.  The  Founder  and  firft  Teachers  of  Christianity  gave 
fuch  Evidences  for  the  Truth  thereof,  as  Enthufiafm 
could  never  produce.  For  can  Enthufiafm  raife  the  Dead 
to  Life  again,  cure  all  manner  of  Difeafes,  and  work  fuch 
other  Miracles  as  Chrift  and  his  Apoftles  did  ?  Had  they 
by  Enthufiafm  been  miftaken  in  the  Doctrines  which 
they  taught,  certainly  God  would  never  have  wrought 
fuch  wonderful  Works  by  their  Hands  as  give  Tefti- 
mony  thereto. 

4.  Several  of  the  principal  Articles  of  our  Faith  de- 
pend upon  fuch  Matters  of  Fact,  as  allow  no  room  for 
Enthufiafm  to  take  place  in  them,  as  that  of  the  Refur- 
rettion  of  our  Saviour  from  the  dead,  his  Afcendon  in- 
to 


i)8 


oA  Letter  to  the  Deist  s. 


to  Heaven,  and  the  Defcent  of  the  Holy  Ghoft  in  the 
Gift  of  Tongues.  For  in  fuch  things  as  thefe,  which  Men 
fee  with  their  Eyes,  and  hear  with  their  Ears,  and  feel 
with  their  Hands  (as  one  of  the  Apojlles  did  the  very 
Wounds  of  our  Saviour  after  his  Refurrctlion)  no  En- 
thufiafm can  ever  lead  Men  into  a  Miftake.  For  can  it 
poflibly  be  faid,  that  it  was  only  by  Enthufiafm  that 
Five  hundred  Men  together  faw  Cbrijl  after  he  was  ri- 
fen  again  from  the  dead  ?  Or  that  it  was  by  Enthufiafm 
that  his  Apofiles  faw  him  afcend  up  into  Heaven  from' 
Amount  Olivet  in  the  prefence  of  them  all  at  Noon  day? 
Or  that  it  was  only  by  Enthufiafm  that  the  fame  Apo- 
ftles on  the  Day  oiVentecofi  receiv'd  the  Gift  of  Tongues 
by  the  Defcent  of  the  Holy  Ghofi  upon  them,  fo  as  to 
be  able  to  converfe  with  all  the  feveral  Nations  then  at 
Jerufalem  in  their  own  Languages,  without  eve: 
ving  learnt  any  thing  of  them  ?  To  fay  that  Men  co 
any  way  be  miftaken  in  fuch  Things  as  thefe,  will  b;  to 
deny  the  Certainty  of  Senfe,  and  overthrow  the  Fou 
dations  of  all  manner  of  Knowledge  whatever.  It  mud 
therefore  be  faid  as  to  thefe  Particulars,  as  it  mull  al- 
fo  of  all  the  Aliracles  of our  Saviour ,  which  give  Te 
ftimony  to  the  Doctrines  which  he  taught,  That  his 
jlpojlles,  who  teftify'd  them  unto  the  World,  and  up- 
on the  Credit  of  them  built  up  that  Religion  which  they 
deliver'd  unto  us,  did  either  fee  them  really  done  as 
they  relate,  or  they  did  not  fee  them.  If  they  did  fee 
them,  no  Enthufiafm  could  ever  make  them  be  miftaken 
therein ,  and  if  they  did  not,  they  mud  be  altogether  as 
bad  Impoftors  as  Mahomet  himfelf,  in  teftifying  then) 
unto  us  •,  and  what  but  as  great  Wickednefs  as  his,  could 
ever  induce  them  fo  to  do. 

SECT,  IV. 
IV.  The  next  Mark  of  an  Impojlure  is,  That  it  muft 
unavoidably  contain  in  it  feveral  palpable  Falfities, 
whereby  may  be  made  appear  the  Falfity  of  all  the  reft. 
For  whoever  invents  a  Lie,  can  never  doit  fo  cunning- 
ly and  knowingly,  but  ftill  there  will  be  fome  Flaw  or 
other  left  in  it,  which  will  expofe  it  to  a  Difcovery  \ 
and  no  Man  who  frames  an  Invention,  can  ever  fecure 
it  herefrom  without  two  Qualifications,  which  no  Man 
can  have  •,  and  they  are,  ifl.  A  thorough  Knowledge  of 
all  manner  of  Truths.    And  idly,  fuch  an  exact  Me* 

mory, 


<i,4  Letter  to  the  D  e  i  s  t  s.       139 

niory}  as  can  bring  them  all  prefent  to  his  Mind,  when- 
ever there  fhall  bean  occahon.  For  to  make  the  Lie  pais 
without  Contradiction,  he  muft  make  it  put  on  a  feeming 
Agreement  with  all  otherTruths  whatever.  And  howcaa 
any  one  do  this  without  knowing  all  Truths,  and  having 
them  alfo  all  ready  and  prefent  in  his  Mind  to  confider 
them  in  order  thereto?  And  fincenoManisfufficientfor 
this,  no  Man  is  fufficient  fo  to  frame  a  Lie,  but  he  will  al- 
ways put  lomething  or  other  into  it,  which  will  palpa- 
bly prove  it  to  be  fo*     For  if  there  be  but  any  one 
known  Truth  in  the  whole  Scheme  of  Nature  with 
which  it  interferes,  this  muft  make  the  Difcovery,  and 
there  is  no  Man  that  forgeth  an  Impofiure,  but  makes 
himfelf  liable  this  way  to  be  convicted  of  it.     This  is 
the  Method  whereby  we  diftinguifh  fuppofitious  Au- 
thors from  thofe  which  are  genuine,  and  fabulous  Wri- 
ters from  true  Hifiorians.     For  there  is  always  fome- 
thing  in  fuch,  which  difagrees  from  known  Truths,  to 
make  the  Difcovery  j  fome  Flaw  always  left,  in  fpight 
of  the  utmoft  Care  and  Forefight  of  the  Forger,  that 
betrays  the  Cheat.    Thus  Annius's  Impofiure  of  his  Be- 
rofus,  Manetho  and  Megafthenes  became  detected,  and 
fo  alfo  we  know  the  Tufcan  Antiquities  of  Inghiramius 
to  be  a  Cheat  of  the  like  nature.  And  by  the  fame  Rule 
is  it  that  we  receive  Saluft,  Tacitus,  and  Suetonius  for 
true  Hifiorians,  and  reject  others  as  Writers  of  Fables, 
and  of  no  Authority  with  us  :  And  if  we  examine  the 
Alcoran  of  Mahomet  by  the  fame  Method,  nothing  can 
be  more  plainly  convicted  of  Falfity  and  Impofiure,  than 
that  muft  be  by  it.     For  altho'  in  that  Book  he  allows 
both  the  Old  and  the  New  Tefiament  to  be  of  Divine 
Authority,  yet  in  a  multitude  of  Inftances  he  differs  from 
both  :  I  mean  not  in  Matters  of  Law  and  Religion,  for 
here  his  Defign  is  to  differ  \  but  in  Matters  of  Fact  and 
Hiftory,  which  if  once  true,  muft  evermore  be  the  fame. 
They  have  a  Fetch  indeed  to  bring  him  off,  by  faying, 
that  the  Jews  and  the  Chrifiians  corrupted  thofe  Holy 
Books,  and  therefore  where  he  relates  Things  other- 
wife  than  they  do,  he  doth  there  reftore  Truth,  and 
not  vary  from  it.     But  certainly  this  will  not  hold, 
where  by  a  very  grofs  blunder,  he  makes  the  Virgin  * 

^ Mary 

*  Ale 'ran,  c.  3.   where  obferve,  that   through  ail  that  Chapter, 
in  every  place,  where  the  French,  and  out  of  that  the  Engtijh  Trai:^ 


140      <A  Letter  to  the  £)  e  i  s  t  s.: 

Mary  the  Mother  of  our  Saviour ,  to  be  the  lame  with 
Miriam,  the  Sifter  of  Mofes.  For  this  Would  be  to  put 
the  Gofpel  foclofe  upon  the  Heels  of  the  Law,  as  to  al- 
io iv  no  time  for  the  taking  place  of  this  latter,  before  it 
would  have  been  totally  abolifh'd  by  the  former.  But 
what  mod  difcovers  his  Impoflure,  are  the  monftrous 
Miftakes  which  he  makes  in  the  Moral  part  thereof.  For 
he  allows  Fornication,  and  juftifies  Adultery  by  his  Law, 
and  makes  War,  Rapine,  and  Slaughter  to  be  the  main 
part  of  the  Religion  which  he  taught  •,  which  being  con- 
trary to  the  Nature  of  God,  from  whom  he  fays  he  re- 
receiv'd  it,  and  contrary  to  that  Law  of  unalterable  and 
eternal  Truth,  which  he  hath  written  in  the  Hearts  of 
all  of  us  from  the  beginning  •,  the  obvious  Principles  of 
every  Man's  Reafon  convict  him  of  Falfhood  herein,  and 
thereby  manifeftly  prove  all  the  reft  to  be  nothing  elfe 
but  an  abominable  Impiety  of  his  own  Invention.  And 
were  the  Religion  of  Jefus  Chrifi,  as  deliver'd  to  us  in 
the  New  Tefiament,  an  Impojiure  like  this,  it  muft  have 
the  fame  Flaws  therein,  that  is,  many  Falfities  in  Mat- 
ter of  Fact,  and  more  in  Doctrine,  and  all  his  Prophe- 
cies would  be  without  Truth  in  the  Original,  or  Verifi- 
cation in  the  Event.  And  when  you  can  make  out  any 
one  of  thefe  Particulars  againft  it,  then  we  will  be  rea- 
dy to  fay  the  fame  thereof  that  you  do,  That  all  is 
Cheat  and  Impofiure,  and  no  Creditor  Faith  is  any 
longer  to  be  given  thereto. 

And  i  ft,  As  to  the  Matters  of  Fact  contained  in  the 
Hiflory  of  the  New  Teflament,  who  ever  yet  convicted 
anyone  of  them  of  Falfhood?  Or  who  everfo  much  as 
endeavour'd  it  in  the  Age  when  the  Books  were 'fir ft 
written,  when  theFalfhood  might  have  been  beft  prov'd, 
had  there  been  any  fuch  in  them,  and  the  doing  hereof 

Jlationof  the  Alcoran,  hath  Joachim,  in  the  Original  Arabic  it  is  Am- 
ran,  and  from  thence  this  Chapter  in  the  Original  iscall'd  Suratoel  Am- 
ran,  i.  e.  in  the  Chapter  of  Amran.  But  in  both  thefe  Tranfidt ion s  it  is 
called  the  Chapter  of  Joachim.  For  Mahomet  miftakir.g  the  Virgin  Ma- 
ry to  be  the  fame  with  Mirian,  the  Sifter  of  Mojls,  makes  Amran  to 
be  her  Father.  But  Syer,  the  French  Tranjlator,  very  imprudently 
taking  upon  him  to  correct  the  Impoftor's  Blunder,  puts  Joachim  in' 
the  place  of  Amran,  and  thereby  gives  us  a  falfe  Vcrlion,  where  it 
is  very  material  in  order  to  the  expofing  of  that  Impofiure,  to 
know  the  true.  And  the  Englijh  Tranjlator  follows  him  herein. 

would 


*    (A  Letter  to  the  D  e  i  s  t  s.       141 

\vould  have  fo  much  ferv'd  the  Defigns  of  thofe  bitter 
Enemies  of  the  Chriftian  Caufe,  who  from  the  firft  did 
the  utmoft  they  could  to  fupprefs  it?  When  Relations 
of  Matters  of  Fact  pafs  uncontradicted  and  uncontroll'd 
in  the  Age  in  which  they  were  tranfa&ed,  and  among 
thofe  who  thought  therafelves  greatly  concern'd  to  have 
them  believ'd  falfe,  this  muft  be  taken  for  an  undeniable 
Argument  of  their  Truth.  And  this  Argument  the  Hi- 
ftory  of  the  New  Te ft  anient  hath  on  its  fide  in  its  fulleft 
Strength.  For  the  Books  were  written  and  publiuYdin 
the  very  Age  in  which  the  Things  related  in  them  were 
done,  yet  no  one  then  ever  contradicted  or  convicted  of 
Falfhood  any  one  PafTage  in  them,  though  Chriftianity 
had  from  the  very  beginning  the  Profejfors  of  all  other 
Religions  in  moft  bitter  Enmity  againft  it,  who  would 
have  been  moft  ready  and  glad  fo  to  do,  could  they  have 
found  but  the  leaft  Pretence  for  it.  And  had  any  of  thofe 
Relations  been  falfe,  there  were  then  means  enough  un- 
deniably to  have  convicted  them  of  it.  For  thofe  Things 
whic"h  are  related  of  Jefus  Chrlji  and  his  Apoftles  in  the 
Hiftory  of  the  New  Teft anient,  are  not  there  faid  to  have 
been  done  in  Corners,  where  none  were  prefent  to  con- 
tradict them,  but  upon  the  open  State  of  the  World, 
and  many  of  them  in  the  Sight  of  Thoufands  \  and  there- 
fore had  they  not  been  really  done,  or  done  otherwife 
than  related,  there  could  not  have  wanted  WitneflTese- 
nough  to  make  Proof  hereof.  And  moft  certainly  thofe 
who  fo  bitterly  oppos'd  Chriftianity  from  the  firft, would 
have  found  them  out,  and  made  ufe  of  their  Teftimonies 
to  the  utmoft  for  the  overthrowing  of  the  Caufe  they 
fo  violently  oppos'd  \  and  had  they  done  fo,  to  be  fure 
we  ihould  have  had  thofe  Teftimonies  in  the  Mouths  of 
all  its  Enemies  ever  fince.  For  they  would  have  yielded 
them  the  ftrongeft  and  the  moft  prevailing  Argument 
they  could  poflibly  have  urg'd  againft  it.  The  falfe  Pre- 
tences of  all  other  tmpoftors  have  been  detected  by  thofe 
who  liv'd  in  their  Time,  and  the  true  Hiftory  is  given 
of  them,  inftead  of  the  falfe  ones  which  they  gave  of 
themfelves.  And  had  Jefus  Cbrift  and  his  Apoftles  been 
like  Impoftors,  and  the  Things  related  of  them  in  the 
Books  of  the  New  Teftament  falfe  and  forg'd,  it  is  not 
poflible  to  conceive,  efpecially  in  the  Ci  rcum  fiances  a- 
Dovemention'd,  how  they  could  have  efcap'd  the  like 

Difco- 


142       <sA  Letter  to  the  Deists. 

Difcovery  ;  but  certainly  in  this  cafe,  amidft  fo  many 
Witneffes  who  could  have  prov'd  the  Falftiood,  and  fo 
many  Enemies  who  were  eager  to  detect  it,  all  muft 
have  come  out,   and  every  falfe  Narrative  would  have 
been  fhown  to  be  fuch,  and  the  true  one  given  in  its 
ftead,  and  we  fhould  have  heard  enough  hereof  from  the 
Adverfaries  of  our  Holy  Religion  through  every  Age 
fmce.  And  that  this  was  not  done  when  there  was  fuch 
bitter  Oppofition  againft  the  Chrifiian  Religion  from  the 
firft  propagating  of  it,  and  it  would  have  been  fo  ftrong 
an  Argument  againft  it,  can  be  afiign'd  to  no  other 
caufe,  but  that  the  Things  related  were  fo  evidently  and 
and  manifestly  true,  as  not  to  afford  the  lead  Pretence 
for  the  contradicting  of  them.  But  this  is  not  all  we 
have  to  fay  in  the  cafe.  For  it  hath  not  only  happpened 
that  none  of  thofe  Matters  of  Faft  have  ever  been  con- 
tradicted, or  prov'd  falfe  by  any  of  the  firft  Enemies  of 
Chriftianity,  who  were  bed  able  to  have  done  fo,  had 
there  been  that  Impofturc  in  them  which  you  alledge  ^ 
but  on  the  contrary  many  of  them  have  been  allow 'd 
true,  and  attefted  by  them.  For  two  of  the  moft  fur- 
prizing  Particulars  related  in  the  Gofpels  are  confirm'd 
oy  the   Teftimony  of  Heathen  Writers,   I  mean  the 
Murther  of  the  Innocents  by  Herod  at  Bethlehem,  and 
the  wonderful  Eclipfe  of  the  Sun,  which  happened  at  the 
Death  of  our  Saviour,  contrary  to  the  Nature  of  a  Solar 
Eclipfe,  when  the  Moon  was  in  the  Full.  (*)  Macrobius 
tells  us  of  the  former,  and  (|)  Phlegon  Trallianus  of  the 
latter.  And  that  which  is  the  moft  important  part  of 
all,  and  bears  the  greateft  Teftimony  to  the  Truth  of 
the  whole,  was  allow'd  and  acknowledged!  oh  all  Hands 
both  by  Jews  and  Heathens  even  in  their  bittereft  Op- 
pofition againft  the  Chrifiian  Caufe,  I  mean  the  Ac- 
count which  is  given  in  thofe  Sacred  Books  of  the  Mi- 
racles oC  out  Saviour.  For  both  of  them  have  yielded  to 
the  Truth  hereof  ;  only  the  Jews  (ay,  that  he  wrought 
them  by  virtue  of  the  Tetragrammaton,.  or  the  Sacred 
Name   Jehovah,    ftolen  by    him    out  of  the    Temple 
(which  the  riiiculoufnefs  of  the  Fable  they  relate  con- 
cerning it,  fufficiently  confutes  •,  and  the  Heathens,  by 


C')Saturnal.lib.2.c.4.  .     (f)  Vide  Chronicon  Eufebii,  &  Ori- 
genis  c uiitra  Celfum  librum  fecundum.  &  TratS,  ad  Matthxum  3  <• . 

Magic  k 


cA  Letter  to  the  D  s  i  s  t  n       14  j 

Magie\  Art.  And  therefore  Ph'doftratus  and  Hierocles 
finding  no  other  way  to  overthrow  the  Authority  which 
thofe  Miracles  gave  his  Religion,  confronted  againft  hint 
the  Hijtory  of  Apollonius  Tyaneits,  whom  they  pretend- 
ed by  the  fame  Art  of  Magick  to  have  done  as  wonder- 
ful Things^  and  by  this  means  endeavour'd  at  leaft  to 
invalidate  thofe  miraculous  Works  of  his,  which  the^ 
could  not  deny.     And, 

2dl>%  As  to  the  Prophecies  of  our  Saviour,  the  Trutfr 
of  their  Event  in  every  particular  proves  the  Truth  of 
him  that  predicted  them.  For  did  he  not  come  from. 
God,  how  could  he  have  this  wonderful  Knowledge,  as 
thus  to  foretel  Things  to  come  ?  Were  he  not  of  the 
Secrets  of  the  Almighty,  how  could  he  fo  certainly* 
have  forefhown  what  in  Aftertimes  he  would  bring  to 
£afs  ?  If  it  were  only  by  guefs  that  he  did  fo,  how  pof- 
fibly  could  all  things  fo  exactly  fall  out  in  the  Event^ 
that  nothing  mould  in  the  leafl  happen  otherwife  than. 
as  he  predicted  ■,  efpeclally  fince  as  to  moft  of  them}  it 
cannot  be  fo  much  as  faid,  that  there  was  any  place  for 
Human  Sagacity,  or  the  lead  probable  Conjecture  to 
help  him  to  any  Forefight  therein  ?  For  how  improba- 
ble was  it  that  the  Religion  which  he  taught^  fhould,  a- 
gainft  the  bent  of  the  whole  World,  have  made  fo  great 
and  fpeedy  Progrefs  therein^  as  he  foretold  that  it 
fhould?  or  that  fuch  Inftruments  as  he  employed  in  this 
Work,  a  company  of  poor^  ignorant,  and  contempti- 
ble Fijbermen,  fhould  eVer  have  been  able  to  have  effect- 
ed it,  without  the  extraordinary  Providence  of  God 
Over-ruling  the  Hearts,  as  Well  as  the  Power  of  Men  ?  A 
thing  in  the  ordinary  courfe  of  Human  Affairs  fo  unlike- 
ly to  fucceed,  could  never  have  been  brought  to  pafs  5 
nor  could  Our  Saviour  have  iny  manner'  of  ground  from 
the  nature  of  the  thing,  fo  much  as  to  guefs  at  fo  ft  range 
an  Event,  and  therefore  could  never  have  fo  punctually 
foretold  it  5  but  that  being  fenf  of  God  to  begin  this 
Work,-  he  foreknew'  all  that  he  would  do  for  the  per- 
fecting of  it.  And  the  fame  is  to  be  faid  of  what  he  fur- 
ther predicted  of  this  holy  Religion  as  to  its  continuance 
among  us  to  the  end  of  the  World,-  of  the  calling  o(  the' 
Gentiles  thereinto,  and  the  rejecting  of  the  Jews'  -,-  of 
the  great  Calamities  which  fhould  attend  that  People 
(as  accordingly  they  have  through  ail  Ages  Mice,)  ami 

JL  earl!* 


144       &4  Letter  to  the  D  e  i  s  t's. 
particularly  of  that  great  and  terrible  Calamity  which 
Was  to  fall  upon  them  in  the  Deftruction  ofjerufalem, 
and  accordingly  happened  about   Forty  Years  after, 
which  he  fo  exactly  foretold,  not  only  as  to  the  Time, 

(for  he  faith  it  fhould  be  before  that  (*) 

(*)  Afatth.    Generation  fhould  pafs  away)  but  alio 

c.  24.  ^''34'        as  to  all  other  the  moft  confiderable 

Circumftances  of  it,  that  nothing  can 
be  a  more  exaft  and  perfect  Comment  on  the  24th. 
Chapter  of  St.  Matthew,  and  thofe  other  Parages  in  the 
Gofpels  where  thisdifmal  Deftruction  is  foretold,  than 
that  Hifiory  of  Jofephus  which  gives  us  an  account  how 
it  was  brought  to  pafs.  And  that  part  of  the  Prophecy 
which  relates  to  the  final  Definition  of  the  Temple, 
foretelling,  that  one  Stone  ftiould  not  be  left  vpon  another, 
hath  been  fo  exactly  verify'd,  that  notwithstanding  fe- 
veral  Attempts  which  have  been  made  for  the  re-edify- 
ing of  it,  it  could  never  be  effected  -,  no,  not  as  far  as  the 
laying  of  one  Stone  upon  another  in  order  thereto,  e- 
ven  to  this  Day.  And  when  Julian  the  Apoftate,  out  of 
defign  to  confront  this  Prophecy,  and  give  the  Lye  there- 
to, em  ploy 'd  both  the  Power  and  the  Treafure  of  the 
Roman  Empire  for  the  re-building  of  it,  Heaven  it  felf 
interpos'd  in  an  extraordinary  manner,  to  make  good 
what  Chrift  had  predicted  to  be  the  eftablifh'd  Purpofe 
of  the  Almighty,  which  nothing  was  able  to  alter,  and 
by  a  miraculous  Fire  deftroy'd  the  Work  as  faftas  it 
was  built,  and  at  length  forc'd  the  Undertakers  totally 
to  defift  therefrom.  For  the  Truth  whereof,  I  will  not 
refer  you  to  the  Teftimony  of  Socrates  Scholafticus,  So- 
z,omen,  Chryfoflom,  or  any  other  of  the  Chrifiian  Wri- 
ters who  relate  it  •,  but  to  one  whom  you  cannot  fufpect 
of  ferving  the  Intereft  of  the  Chrifiian  Caufc  herein, 
he  being  as  much  an  Adverfary  thereto  as  any  of  you  ', 
I  mean  Ammianics  Marcellinus,  who  was  an  Heathen 
Writer,  and  then  ferv'd  under  Julian  in  his  Wars  in 
the  Eaft,  at  the  fame  time  when  this  happened.  His 
Words  concerning  it  (lib.  23.  c.  1.  )  are  as  followeth. 
— Ambit iofum  quondam  apud  Hierojolyman  Templum, 
quod  pofi  multa  &  intcmeciva  certamina,  obfidente  Vefpa- 
Jiano pofteaque  Tito,  agre  ifi  expugnatum,  inftaurarefump- 
tibus  excogitabat  it/unodicis,  negotiumque  maturandum 
Alypio  dederat  Antiechcnfi,  qui  olim  Bntairniascurave- 

rat 


e,4  Letter  t o  the  D  e  i  s  t  ?,       145 

rat  pre  Trizfeclis.  Cum  it  a  que  rei  idem  fort it vr  infarct 
Alypius,  juvaretqne  Provincial  Retlor,  metuendi  globi 
flammarvrp  prope  fundament acrebris  affultibus  crumpentes 
fecere  locum,  txujlis  aliquoties  operantibus,  inacceffum^ 
hocqite  modo  elemento  deflinatius  repellente,  ceffavit  inccp- 
turn:  i.  e.  "  Julian  having  a  defign  tore-build  with 
"  extraordinary  Expence,  the  Temple  of  Jcrufalem, 
"  formerly  a  verv  (lately  Structure  (which,  firft  fefpa- 
"  fian,  and  after  Titus,  laying  Siege  thereto,  was,  after 
"  many  bloody  Conflicts,  at  length  with  difficulty  ta- 
"  ken  and  deftroy'd)  committed  the  care  of  the  Bufi- 
u  nefs  to  Aiyp'vs  the  Antiochian,  who  formerly  had 
tc  been  Vrcpr&fccb  of  Britany,  to  be  with  all  fpeed  ex- 
cc  pedited  by  him.  Bat  w/hil£  Alypius  was  diligently 
<£  pre  fling  on  the  Work,  and  the  Governor  of  the 
"  Province  helping  him  therein,  dreadful  Balls  of  Fire 
"  breaking  forth  from  the  Foundations  of  the  Building, 
u  did  by  their  frequent  Eruptions  make  the  Place  unac- 
"  ccllible,  the  Workmen  being  feveral  times  deftroy'd 
u  by  the  Fire,  as  they  went  to  their  Labour  *,  and  by 
"  this  means  the  Element  (til!  perfifting  as  of  purpofe 
c  to  obftruct  it,  the  Work  ceas'd".  And  it  hath  never 
fince  been  again  attempted,  even  to  this  Day,  nor  is 
there  now  left  the  leaft  remainder  of  its  Ruins,  tefhov? 
fo  much  as  the  Place  where  this  Temple  once  flood  •,  or 
have  thofe  who  travel  thither,  any  other  Mark  where- 
by to  find  it  out,  bat  the  Mahometan  Aiofque,  erected 
on  the  fame  Plat  by  Omar,  the  fecond  Succeffor  of  Ma- 
homct  *,  and  which  hath  now  continued  for.  above  a 
thoufand  Years  to  pollute  with  the'wx>rft  of  Superfti- 
tions,  that  facred  Ground  on  which  it  was  formerly' 
built.  Had  our  Saviour  been  an  Impofior,  and  foretold  all 
thefe  things  without  any  Knowledge  of  theCounfels  of 
him  who  was  to  bring  them  to  pafs,  fomething  certain- 
ly mufl  have  happened  in  the  Event  of  fo  many  Parti- 
culars, as  would  have  given  the  Lye  to  his  Predictions, 
and  yoit  the  opportunity  of  convicting  him  thereof  by 
plain  Matters  of  Facl:  falling  out  contrary  to  them. 
And  although  this  could  not  have  been  done  at  firft,bnt 
pofiiMy  fuch  Prophecies  as  thefe  might  have  impos'd  for 
hile  on  the  Credulity  of  many  •,  yet  we  that  have 
paiVd  tha  time  of  their  Completion,  coald  never  be  de- 
ceived thereby  5  but  by  the  Event  muft  plainly  know, 
L  2  whether 


146      aA  Letter  to  the  Deists' 

whether  what  he  foretold  be  true  or  falfe,  and  from 
thence  have  enough  to  make  a  Judgment  alfo  of  the 
Truth  of  him  that  predicted  them.     And  therefore  had 
our  Saviour ',  like  Mahomet,  invented  his  Religion 'to de- 
ceive the  World  yif  he  intended  it  mould  have  continu'dy 
he  rauft  have  taken  the  fame  Courfe  that  Mahomet  didr 
and  never  ventur'd  at  any  Prophecy  at  all,  that  he  might 
not.  be  confuted  by  the  Event,  and  fo  lofe  his  whole  De~ 
iign.    If  you  anfwer,  That  oar  Saviour  foretold  future 
Events  after  the  fame  manner  as  the  Pharifees  faid  he 
wrought  his  Miracles  ;  that  is,  by  the  Prince  of  the  De- 
vils :  You  afcribe  that  Knowledge  to  the  wicked  Oner 
which  is  above  his  reach  to  attain  unto.     The  Oracle s 
which  he  gave  in  the  Heathen  Temples,  only  prove  hinr 
able  to  cheat  Mankind  with  dubious  and  dark  Anfwers, 
but  never  clearly  to  inform  them  of  the  future  Purpofes- 
of  the  Almighty*    And  indeed,  how  can  it  be  imagin'd 
that  fuch  an- ace ur fed  one,  as  he  that  is  caft  off  at  the? 
greateft  diftance  from  God  (who  alone  governs  all  the- 
Works  of  his  Creation,  and  by  the  Wifdom  of  his  Pro- 
vidence orders  every  Event  that  attends  them)  fhould 
ever  be  fo  privy  to  his  Cownfels,  as  to  be  able  to  fore- 
know any  thing  that  lie  determines  concerning  them  j, 
unlefsit  be  where  he  himfelf  is  fupply'd  as  an  Executio- 
ner- of  his  Juftice  to  bring  it  to  pals?  But  all  our  Savi- 
ours Predictions  were  clear  and  full,  foretelling  Things 
to  come,  in  the  fame  manner  as  Hifiorians  relate  them 
when  part,  without  Ambiguity  i-n  the  Words,,  or  Per- 
plexity in  the  Matter,  or  the  leaft  room  left  for  Evafion 
or  Deceit  in  them,  and  were  all  exactly  fulfill'd  in  their 
appointed  time-,  and  we  have  the  continuance  of  his 
Go/pel,  the  fpreading  of  it  through  all  the  Nation*  of 
the  Earthr  the  Rejection  of  the  Jews,  the  Calamities  of 
thole  People  in  a  continu'd  Exile,  and  the  total  Defini- 
tion of  their  Temple,  {landing  Evidences  hereof,  even 
to  this  Day.  And  how  could  all  this  ever  have  happen- 
ed fo  exactly  according  to  his  Word,  but  that  he  was 
that  Holy  and  Blefifed  One,,  who  had  the  Counfels  of  the 
Almighty  communicated  unto  him,  and  was  fentby  Hint 
on  purpofe  to  declare  unto  us  as  many  of  them  as  were 
neceil-ry  for  us. to  know,,  in-order  to  the  attaining  of 
Everlafiing  Life  ?  And, 

Z<ttf*. 


xA  Letter  to  the  Deist  £        147 

3<#/y,  As  to  the  Doftrinal  part  of  his  Religion^  what 
can  be  more  worthy  of  God,  than  the  Notions  which  he 
'gives  us  of  him,  and  the  Worflnp  which  he  directs  us 
to  render  unto  him  ?  And  what  more  worthy  of  us,  and 
■perfecting  of  our  "Nature,  than  that  Law  for  the  Conduct 
*of  our  Lives  Which  he  hath  deliver'd  unto  us  ?  And  what 
,can  be  more  Holy,  Pure,  and  Perfect,  than  the  Pre- 
cepts thereof  ?  Here  the  Sublimity  and  vaft  Extent  of 
the  Matter  give  Scope  large  enough  for  the  wifeft  of 
'Men  to 'bewilder  and  lofe  them felv.es, in  Error  and  Mi- 
stake*, and  yet  convince  us  but  of  any  one  fuch  in  the 
whole  Extent  of  our  Religion^  and  that  alone  -ft  ail  be 
fufficient  to  prove  the  Impofture  you  would  charge  it 
with,  and  I  will  yield  yon  all  you  would  have  for  the  fake 
thereof.  But  it  is  fo  far  herefrom,  that  I  durft  make  you 
your  felves  the  Judges,  whether  it  delivers  any  thing 
■eife-unto  us  -of  the  Nature  and  Excellencies  of  God,  but 
what  the  Reafon  of  every  Man  (altho"  barely  that  alone, 
thro'  that  Cloud  o'f'Ignorance  and  Error  which  the  Fall 
hath  over-fpread  us  with,  coatld  never  clearly  make  the 
"Difcovery)  muft  now,  when  thus  difcoverU,  ever  ju- 
stify and  admire  ~  Whether  it  pre'fcribes  us  any  one  par- 
ticular relating  to  his  Worfhip,  but  what  is  moft  agree- 
able to  thofe  his  Excellencies^.  And  whether  the  Pre- 
cepts and  Laws  therein  laid  down  unto  us  for  the  go- 
verning of  our  Lives  and  Conventions,  be  any  other 
than  what  do  allcorrefpond  fo  exactly  with  everything 
which  the  rational  Dictates  of  our  Nature  direct  us  to, 
that  they  take  them  all  in  without  Omiftion  or  Defect, 
and  improve  them  to  the  utmoft  without  Error  or  Mi- 
stake in  the  lean:  Circumftance  that  belongs  unto  them  ? 
If  you  fay,  that  all  this  might* be  attain'd  to  by  Human 
Wifdom  and  Study.-,  I  anfwer,  fuppofing  it  could,  yet 
looking  on  .our  Saviour  'barely  as  a  Man,  and  his  Holy 
jipofiles  without  any  other  Afliftance  than  that  of  their 
own  natural  Endowments,  how  poftibly  could  they 
teach  fo  high  ?  To  do  this  requires  that  vaft  compafs  of 
Knowledge  in  all  the  things  of  Nature,  Law,  and  Mora- 
lity, as  it  is  not  poflible  to  conceive  Men  of  their  Edu- 
cation and  low  Employments  in  the  World,  could  ever 
liave  arriv'd  unto.  If  you  examine  what  other  Men 
Jhave  done  by  Human  Wifdom  and  Study  only,  you 
-kill  find  thofe  of  the  moft  elevated  Gtnius  and  fublimeft 
L  3  Under- 


148       <A  Letter  to  the  Deist  . . 

Underfeeding  could  never  with  their  utmoit  Induftry 
and  Search  attain  unto  what  you  fuppofe  herein,  or  th.it 
the  higheft  Knowledge  of  Men  could  ever  reach  that 
Perfection  in  any  of  the  Particulars  above-men  tion'd, 
in  which  the  G  of  pel  of  Jefus  Chrift  delivers  them  unto 
us.  For  what.  Blunders  and  Abfurdities  dothewifeft 
of  the  Vhilofophers  lay  down  concerning  the  Deity? 
What  Errors  and  Follies-have  they  taught  and  pra<fiib'd 
concerning  his.Worfhip?  And  what  Miftakes  have  thofe 
who  exalted  Morality  to  the  higheft  pitch  among  Men, 
made  therein?  Plato  m  his  Common-Wealth  allow'd 
the  common  ufe  of  Women,  slriftotle  affertsit  to  be 
natural  and  mil  for  the  Greeks  to  make  War  upon  the 
Barbarians,  for  no  other  Reafon  but  that  they  arefo^ 
and  both  He  and  Tully  place  Revenge  among  their  Vir- 
tues. And  whoever  had  vafter.  Capacities  for  Human 
Knowledge,  or  ever  went  higher  by  the  Abilities  of  Na- 
tural Reafon  and  under/landing  only  in  the  Search  there- 
of, than  thofe  Men  ?  Yet  full  being  no  more  than  Men, 
they  could  not  avoid  putting  fometning  of  the  Infirmi- 
ties of  Man  even  into  that  wherein  they  made  appear 
their  higheft  Perfections ,  Error,  Miftake,  and  Igno- 
rance being  fo  natural  unto  ail  of  us,  that  neither  the 
greateft,  the  wifeft,  nor  the  beft  among  us  can  be  to- 
tally free  therefrom.  And  therefore  had  Chrift  and  his 
Apoftles  no  other  help  in  the  Doctrines  which  they 
taught,  but  that  which  is  Human,  they  muft  alio  in  like 
manner  have  put  that  which  is  Human  thereinto,  and 
the  Infirmities,  Miftakes  and  Errors  that  attend  Human 
Nature,  would  have  appear'd  in  all  that  they  deliver'd 
unto  us.  But  the  Doctrines  which  they  taught,  and  the 
Books  in  which  they  delivered  them  unto  us,  being  To 
totally  free  from  all  fuch  Errors  and  Miftakes,  as  I  have 
already  fhewn  that  they  are,}  this  directs  us  to  look 
higher  thaa  Man  for  the  Founder  of  this  Holy  Religion, 
and  the  Original  Author  of  thofe  Books  in  which  it  is 
con  tain 'd  •,  and  necefTarily  proves,  that  only  he  who  is 
infinite  in  Knowledge,  and  infinite  in  all  other  Perfecti- 
ons, could  thus  give  us  a  Law  fo  exactly  like  himfelf, 
throughly  perfect  in  the  whole,  and  infallibly  true  in 
&very  particular  thereof. 

SECT. 


oA  Letter  to  the  D  e  i  s  t  s.       149 

SECT.    V. 

V.  Another  Mark  of  Impojlure  is,  that  where-ever  it 
is  fir  ft  propagated,  it  muft  be  done  by  Craft  and  Fraud  \ 
and  this  is  natural  to  all  manner  of  Cheats.  For  the  End 
of  fuch  being  to  deceive.  Craft  and  Fraud  are  the  Means 
whereby  it  is  to  be  effected.  In  this  Cafe  a  Lie  muft  be 
made  to  go  for  a  Truth,  and  an  Appearance  for  a  Re- 
ality •,  and  to  compafs  this,  a  great  deal  of  Art  muft  be 
made  ufe  of,  both  to  drefs.  up  the  Cheat,  that  it  may 
appear  to  be  what  it  pretends,  and  alio  to  caft  fuch  a 
Mift  before  the  Eyes  of  Men,  that  they  may  not  fee  it 
to  be  otherwife,  and  that  efpecially  where  the  Cheat  is 
an  Impojlure  in  Religion.  For  whoever  comes  with  a 
new  Religion  to  be  propos'd  to  the  World,  muft  find 
all  Men  fo  far  prejudiced  and  prepoffefs'd  againft  it,  as 
they  are  afFe&ed  to  the  old  one  they  have  before  pro- 
fefs'd  j  and  therefore  when  Men  are  educated,  or  any 
otherwife  fix'd  and  fettled  in  a  Religion  (and  all  Man- 
kind are  in  fome  or  other)  they  are  not  apt  eafily  to 
forego  it,  but  it  muft  be  fomething  more  than  ordina- 
ry that  muft  bring  them  over  to  another  contrary  there- 
to. When  the  new  Religion  really  comes  from  God  (as 
the  Jewift  Religion  firft,  and  after  the  Cbrijlian  did) 
it  brings  its  Credentials  with  it,  the  Power  of 'Miracles 
to  make  way  for  its  Reception.  For  when  Men  find 
the  Omnipotency  of  God  working  with  it,  they  have 
from  thence  .fufficient  Evidence  given  them  from  whom 
it  comes,  and  there  is  need  of  no  other  Means  to  induce 
them  to  believe,  but  that  the  Religion  which  God  doth 
in  fuch  a  manner  own  and  atteft,  muft  be  from  him. 
But  where  there  is  no  fuch  Power  accompanying  the 
new  Religion  to  gain  Credit  thereto,  the  defecl:  hereof 
muft  be  made  up  by  fomewhat  elfe,  to  draw  over  the 
People  to  its  Belief-,  and  this  is  that  which  muft  put  all 
Impoftors  upon  Craft  and  Fraud  in  order  to  the  compaf- 
fing  of  their  Ends.  But  that  Jefus  Chrifi  and  his  j$po- 
files  made  ufe  of  no  fuch  Craft  or  Fraud  to  induce  Men 
into  the  Belief  of  that  Holy  Religion  which  they  taught, 
and  confequently  could  be  no  fuch  Impoftorsy  willbebefb 
made  appear  by  going  over  all  thofe  ways  of  Craft  and 
Fraud  which  Mahomet  ferv'd  himfelf  of:  and  by  fliow- 

L  ^  in| 


j$q        oA  Letter  to  the  Deist  ^ 

ing  you  that  none  of  them  can  poiTibly  be  (aid  to  have 
been  pra&is'd  by  any  of  them.  For  Mahomet  being  one 
of  the  craftieft  Cheats  that  ever  fet  up  to  impofe  a  falfe 
Religion  on  Mankind,  and  the  only  Perfon  that  ever  car- 
ry'd  on  his  wicked  Defign  with  Succefs,  you  maybe  Cure 
he  left  no  Art  or  Device  unpra&is'd,  which  could  pof- 
fibly  be  made  ufe  of  with  any  Advantage  for  the  com- 
parting of  it.  And  therefore  by  proving  unto  you  that 
none  of  thofe  Methods  of  Craft  and  Fraud,  which  were 
made  ufe  of  for  the  fh'ft  propagating  of  Mahomctij'my 
were  ever  pfactis'd  in  the  firfl  preaching  of  Chriftiani- 
ty  •,  Ifhall  fufficiently  prove  that  no  Craft  or  Fraud  at  all, 
\yhlch  is  any  way  practicable  on  fuch  Occafions,  can 
ever  becharg'd  thereupon.    For, 

1.  Mahomet  made  ufe  of  all  manner  of  Infinuation 
both  with  Rich  and  Poor,  for  the  gaining  of  their  Affe- 
ction, thereby  to  gain  them  to  his  Impojiure  alfo.  But 
cur  SariourChrift  and  his  Apoftles  did  quite  the  contra- 
ry, freefy  convincing  all  Men  of  their  Sins,  without 
navin  ---  thiiig  el fe  but  the  faithful  Dif- 
fharge  of  tuc  ....  i}  \  which 
jnftead  of  reconciling.  Men  to  their  Perfons",  provok'd 
the  World  againft  them,  and  they  fufficiently  experir 
ene'd  it  from  the  ill  Ufage  which  they  found  therein. 

2.  Mahomet,  the  eafier  to  draw  over  the  Arabians  to 
his  Party, indulgM  them  by  his  Law'm  alt  thofe  Paflions 

id  corrupt  Affections  which  he  found  them  ftrongly 
addicted  to,  efpecially  thofe  of  Lift  and  War,  which 
thofe  Barbarians,  above  all  the  Nations  of  the  Earth, 
were  by  their  natural  Inclinations  moft  violently  car- 
ry'd  after  \  and  therefore  he  allows  them  a  Plurality  of 
Wives,  and  a  free  ufe  of  their  Female  Slaves  for  the  fa- 
tisfying  of  their  Lufr,  and  makes  it  a  main  part  of  his 
Religion  for  them  to  fight  againft,  plunder,  and  deftroy 
all  that  would  not  be  of  it.  But  Jefm  Chrift  and  ins  A- 
pojlles  allow'd  no  fuch  Practices,  but  ftriftly  prohibited 
all  manner  of  Sin,  how  much  foever  in  Reputation  a- 
mong  Men,  even  to  the  forbidding  of  many  Things  till 
then  allow'd  and  held  lawful  among  thofe  who  were 
call'd  God's  own  People  \  and  therefore  inftead  of  feek- 
ing  the  Favour  of  Men,  by  indulging  them  in  their 
Luifcand  finful  Praftifes,  they  laid  a  much  ftricter  re> 
jftraint  upon  them  than  was  ever  done  before, 

- '"  ^%, 


eA  Letter  to  the  D  e  i  s  t  s.       151 

^My,  Mahomet  to  pleafe  his  Arabians,  retain'd  in  the 
Religion  which  he  taught  them,  moft  of  thofe  Rites  and 
Ceremonies  which  they  had  been  accuftom'd  to  under 
that  which  he  abolifh'd,  and  alfo  the  Temple  of  Mecca, 
in  which  they  were  chiefly  perform'd.  But  Jeftts  Chrifl, 
without  having  any  regard  to  the  pleafing  of  Men,  abo- 
lifh'd both  the  Temple  and  the  Law,  which  the  Jews 
were  fo  bigotted  unto,  and  alfo  the  total  worfhipping 
of  Godby  Sacrifices,  without  being  at  all  influenc'd  to 
the  contrary,  by  that  extravagant  Fondnefs  which  he 
Knew  the  whole  World  had  then  for  them. 

4? hly,  Mahomet,  when  he  found  any  of  his  new  Laws 
not  fo  well  to  ferve  his  turn,  craftily  fhifted  the  Scene, 
and  brought  them  about  to  his  Purpofe  by  fuch  altera- 
tions as  would  beft  fuit  therewith ;  and  therefore  when 
his  making  his  Kebla  towards  Jerufalem  did  not  fo  well 
pleafe  his  Country-men,  he  turn'd  it  about  again  to- 
wards Mecca,  and  order'd  all  his  Pilgrimages  thither,  as 
in  the  time  of  their  Idolatry.  And  the  like  Changes  he 
made  in  many  other  Particulars,  according  as  he  found 
his  Tnterefl  requir'd.  And  this  is  that  which  every  Im-> 
poftor  mult  do.  For  lite  reft  being  the  End  which  all 
fuch  aim  at,  it  is  impoflible  that  they  can  fo  well  lay 
their  Defjgns  in  order  to  it,  but  that  emerging  Changes 
jn  the  one,  will  frequently  require  Changes  in  the  other 
alfo.  But  Jefm  Chrifi  never  made  the  lead  alteration 
in  any  of  the  Doctrines  or  Precepts  which  he  deliver'd, 
but  what  he  firft  taught,  both  he  and  his  Difciples  im- 
mutably perfifted  in,  without  at  all  regarding  how  vi- 
olently all  the  Interefts  of  theWorld  ran  counter  againft 
them  herein.  And  what  can  be  a  more  certain  Evidence 
that  none  fuch  was  the  bottom  which  they  were  built 
upon. 

$thly,  Mahomet,  under  pain  of  Death,  forba^l  all  man- 
ner of  Difputes  about  his  Religion,  and  nothing  could  be 
a  wifer  Courfe  to  prevent  its  Follies  and  Abfurdities 
from  being  detected  and  expos'd.  For  they  being  fuch 
as  could  never  ftand  the  trial  of  a  rational  Examination, 
they  muft  all  have  foon  been  exploded,  had  every  Man 
been  allow'd  the  free  ufe  of  his  Reafon  to  enquire  into 
them.  But  Chrifi  and  his  Apofiles  direct  the  quite  con^ 
£rary  Courfe.  For  our  Saviour  bids  the  Jews  fearch  the 
Scriptures  for  the  trial  of  thofe  Truths  which  h,e  taught 

them, 


i«;  2       sA  Letter  to  the  Deists 

them,  (John  5.  v.  39.)  And  the  Noble  Beraans  are  com-" 
mended,  that  they  did  fo,  before  they  would  receive 
thofe  Doctrines  of  the  Chrijiian  Religion  which  were 
preach'd  unto  them,  Afibs  17.  v.  it.  And  St.  Paul  gives 
us  this  general  Rule,  firft  to  prove  or  try  all  Things, 
and  then  to  hold  fart:  that  only  which  we  find  to  be  good, 
1  Theff.  5.  v.  21.  It  is  only  Error  and  Falfhood  that  de- 
fires  to  fhelter  it  felf  in  the  dark,  and  dares  not  expofe 
it  felf  to  an  open  View  and  Trial.  But  Truth  being  al- 
ways certain  of  its  own  Stability,  makes  ufe  of  no  Art 
to  fupport  it  felf,  but  dares  venture  it  felf  abroad  on  its 
own  Foundation  only,  and  boldly  offers  it  felf  to  every 
Man's  Search  *,  and  the  more  it  is  fifted  and  examined 
into,  the  more  bright  and  refulgent  will  it  always  ap- 
pear.' And  fince  Chriflianity  from  the  firft  ever  took 
this  Courfe  (as  it  ftill  doth  where-ever  purely  profefs'd) 
and  ihftead  of  prohibiting  Difputes  about  it,  invites  all 
Men  to  fearch  and  examine  thereinto }  this  fufficiently 
argues,  how  certain  the  firft  Teachers  of  it  were  of  its 
Truth,  and  that  no  Cheat  or  Jmpofinre  could  ever  be 
intended  thereby. 

Ctlriy,  Mahomet  made  choice  of  a  People  firft  to  pro- 
pagate his  Impofiure  among,  who  were  of  ail  Men  moft 
fitted  to  receive  it  \  and  that  on  two  Accounts :  1.  Be- 
caufeof  the  Tndifferency  which  they  were  then  grown 
to  as  to  any  Religion  at  all :  And  2.  Becanfe  of  the  great 
Ignorance  they  were  in  of  all  manner  of  Learning  at 
that  time,  when  he  firft  vented  his  Forgeries  among 
them,  there  being  then  but  only  one  Man  among  all 
the  Inhabitants  of  Mecca  that  could  either  write  or 
read.  For  who  are  more  tit  to  be  impos'd  on  than  the 
Ignorant?  And  who  can  be  more  eafy  to  receive  a  New 
Religion,  than  thofe  who  are  not  prepofTefs'd  with  any 
other  to  prejudice  them  againft  it?  The  P apifis,  who, 
next  Mahomet -,  have  thegreateft  claim  to  Impofture,  as 
to  thoie  Errors  which  they  teach,  very  well  underftand 
how  fucha  Caufe  is  to  be  ferv'd  by  both  thefe  Particu- 
lars-, and  therefore  make  it  their  Bufinefs  as  much  as  they 
can,  to  keep  their  own  People  in  Ignorance,  and  pervert 
all  thofe  they  call  Hereticks,  to  Atheifm  and  Infidelity* 
that  fo  having  no  Religion  at  all,  they  may  be  the  better 
prepar'd  again  to  receive  theirs.  And  that  there  are  fo 
many  Atheifts  now  among  us,  it  is  too  well  known, 

how 


q/4  Letter  to  the  Deists       s^ 

how  much  it  is  owing  to  this  their  Hellijh  Artifice  zr 
gain  ft  us.     But  all  wis  quite  contrary  as  to  thofe  whom 
Cbnfiznd  'lis  ApoJHes  fir  ft  preach'd  our  Holy  Religion 
unto.  Our  Saviour  did  not  chufe  fuch  ignorant  Times  to 
come  among  us  in,  or  a  People  fo  indifferent  in  Religi- 
on, fir  ft  to  manifeft  himfelf  unto.  For  the  Jews  were  fo 
far  from  being  weary  of  that  Religion  which  they  had  fo 
long  profefs'd,  when  he  firft  appear'd  in  his  Afijfwi  a- 
mong  them,  that  they  were  then  grown  into  the  con- 
trary Extreme  •,  a  very  extravagant  Bigottry  and  Super- 
ftition  concerning  it}  fo  that  nothing  was  more  diffi- 
cult, than  to  withdraw  them  from  it}  nor  could  any 
thing  be  more  ofTenfive  to  them,  than  an  Offer  tend- 
ing thereto:,  and  fo  it  continues  with  them,  even  to 
this  Day..!    And  the  Cafe  was  not  much  otherwise  as  to 
all  the  reft, of  Mankind}  the  G entiles  being  then  grown 
almoft  as  tenacious  of  their  Idolatry,  as  the  Jews  of 
their  Law }  and  Learning  was  in  that  Age  among  both 
at  the  higheft  pitch  that  ever  it  was  in  the  World  }  and 
confequently,  Men  were  never  iefs  difpos'd  than  at  that 
time,  to  receive  a  new  Religion,    or  ever  better  able 
to  defend  their  Old.     And  therefore  had  Chrijlianity 
been  an  Impojlure,  it  could  never  have  efcap'd,  in  fuch 
an  Age  as  that,  a  full  Detection,  or  ever  have  been  able 
to  have  born  up  againft  it}  fuch  inquifitive  Heads,  and 
piercing  Wits,  as  were  then  in  the  World,  would  have 
fifted  it  to  the  bottom, div'd  into  its  deepeft  Secrets, and 
unravell'd  and  laid  open  the  whole  Plot,  and  thepreju- 
die'd  World-would  immediately  have  crunYd  it  to  pieces 
thereupon,  fo  that  it  fhould  never  more  have  appear'd 
among  Mankind.     But  the  Truth  of  our  Holy  Religion 
was  fuch,  that  it  boldly  offer'd  it  felf  to  thisTryal} 
and.it  feems  to  have  chofen  fuch  an  Age  as  this,  firft  to 
come  into  the  World,  on  purpofe  to  undergo  it,  that 
fo  it  might  be  the  better  juftify'd  thereby.     And  jufti- 
fy'd  by  it,  it  was  }  for  although  it  were  oppos'd  by  the 
u.  tin  oft  Violence  of  the  prejudie'd  World,  they  could 
get  no  ground  of  it  }  tho'  it  were  throughly  examin'd, 
and  diligently  fearch'd  into  by  the  acuteft  and  fubtileft 
Wits  of  thofe  Ages  in  which  it  firft  appear'd,   they 
could  never  difcover  any  Fraud,  or  make  out  the  leaft 
Flaw  therein }  but,  in  fpite  of  both,  it  triumph 'd,  by 
its  own  naked  Truth  only,  over  all  manner  of  Oppofi- 

tion, 


1 54      qA  Letter  to  the  D  e  i  5  t  X 

tion,  and  by  God's  Mercy  continues  ftill  fo  to  do,  even 
to  this  Day.  That  a  Cheat  and  a  Fraud  in  a  Thing  of 
this  nature  fhould  be  impofed  on  Men  totally  ignorant 
and  illiterate,  or  that  fuch  as  they,  when  void  of  al! 
manner  of  Religion,  (as  the  Men  of  Mecca  for  the 
mod  part  were  when  Mahomet  began  his  Impojlure  a- 
mong  them)  fhould  be  eafy  to  embrace  a  new  one,  is 
110  hard  matter  to  conceive  *,  but  that  an  Impojlure 
fhould  be  receiv'd,  and  obtain  fuch  Prevaiency  over 
Men  in  fo  learned  and  difcerning  an  Age,  as  that  where^ 
in  Chrifiianity  firft  appear'd  in  the  World,  or  that  they 
who  were  then  fo  zealoufly  addicted  to  the  Religion 
they  had  been  educated  in,  whether  Jews  or  Gentiles, 
jftiould  ever  have  been  indue'd  to  forfake  it  for  a  new 
one,  founded  only  on  a  Cheat  and  Fraud,  is  what,  mo- 
rally fpeaking,  we  may  very  well  reckon  impoffible. 

jthly.  Adahomct  offer'd  at  no  Prophecies,  that  he 
might  not  run  the  hazard  of  being  confuted  by  the  E- 
vent.  But  Jefm  Chrift:  -deliver'd  many  clear  and  plain 
Prophecies,  feveral  of  which  refpefted  that  very  Age  in 
which  he  liv'd,  and  were  all  in  their  proper  time  as 
plainly  verify 'd  by  the  Completion  of  them. 

Sthly,  Mahomet  offer'd  at  no  Miracles  in  publick,  al- 
though continually  call'd  upon  and  provok'd  to  it  by 
his  Oppofers.  For  not  being  able  to  work  any  true 
ones,  he  would  not  hazard  hi mfelf  to  a  Difcovery  by 
thofe  which  were  counterfeit.  And  therefore  all  thofe 
Things  which  he  would  have  go  for  Miracles  ;  that  is, 
his  Converfe  with  the  Angel  Gabriel,  his  Journey  to 
Heaven,  and  the  Armies  of  Angels  that  help'd  him  in 
his  Battles,  are  only  related  by  him  as  Things  afted 
behind  the  Curtain,  of  which  there  was  no  other  Wit- 
nefs  but  himlelf  alone,  and  confequently  there  could 
be  no  Witnefs  on  the  other  fide  ever  to  contradict  them. 
Rut  Je fits  Chrijl  and  his  Apoftles  having  the  real  Power 
of  working  Miracles,  did  them  openly  in  the  fight  of 
Thoufands,  where  all  manner  of  Opportunity  was  gi- 
ven to  every  Spectator  to  examine  into  them,  and  try 
whether  they  were  true  or  no-,  and  therefore  had 
there  been  any  Cheat  or  Fraud  in  them,  it  is  not  pof- 
fible  to  conceive  how  they  fhould  have  efcap'd  a  Difco- 
very. And  yet  no  fuch  Difcovery  could  ever  be  made  \ 
which  was  fo  convincing  an  Argument  of  their  Truth 

and 


eA  Letter  to  the  D  e  i  s  t  s.       155 

and  Reality,  that  even  the  bittereft  Enemies  of  our  Ho- 
ly Religion  from  the  firft  yielded  in  this  particular,  and 
both  Jews  and  Heathens  allow'd  all  thofe  miraculous 
Works  which  are  related  of  our  Saviour  and  his  Apo~ 
files  in  the  Books  of  the  New  Tefiament^  to  have  been 
really  and  truly  wrought  by  them,  as  hath  been  afore 
obferv'd.  And  indeed  the  Evidence  was  too  manifeft 
to  be  deny'd,  fince  thofe  very  Blind  that  receiv'd  their 
Sight,  thofe  Dumb  that  were  enabled  to  Speak,  thofe 
Deaf  that  were  reftor'd  to  their  Hearing,  thofe  Lame 
that  were  made  to  Walk,  and  thofe  Dead  that  were 
rais'd  again  to  Life,  Iiv'd  many  Years  after  to  be  as 
ftanding  Monuments  of  the  Truth  of  thofe  Things, 
which  no  one  could  contradift.  And  therefore  the  Op- 
pofers  of  the  Gofpel  of  Jefus  Chrijl  have  all  along  ra- 
ther chofen  to  invalidate  the  Authority  of  thofe  Mira- 
des,  that  deny  the  Truth  and  Reality  of  them. 

For  they  allowing  the  Matters  of  Facl:,  objeft  that 
there  are  other  Powers  lower  than  the  Divine,  that 
are  able  to  bring  them  to  pafs  7  and  therefore,  although 
thofe  Works  were  wrought,  they  do  not  yet  prove  ei- 
ther the  Ferfons  or  the  Doctrines  which  they  taught 
to  come  from  GW,  and  confequently  can  give  no  fuch 
Evidence,  as  that  which  we  infift  upon  from  them  for 
the  Truth  of  that  Religion  which  we  profefs  j  That 
others,  by  Magick  Arty  have  done  the  fame  Things  7 
That  the  Scriptures  themfelves  tell  us  fo  ofjonnesy  and 
Jambresy  and  Simon  Magus  y  and  prophane  Writers  of  ' 
Apollonius  TyaneuSy  Apuleiusy   and  others  \  and  both 
Mofes  and  jefus  Chriji  knew  this  very  well,  and  there- 
fore fore-Warned  their  Difciples  againft  it,  telling  them 
that  Falfe  Prophets  mould  arife,  who  mould  mow  Signs 
and  Wonders  to  deceive,  if  poffible,  the  very  Elecl  *, 
and  that  they  mould  take  Care  not  to  hearken  to  them. 
And  therefore,  fay  they,  if  Signs  and  Wonders  can  be 
wrought  by  Falfe  Prophetsy  how  can  they  be  Evidences 
for  the  true  y  Or  how  can  we  at  all  rely  upon  them  for 
the  verifying  of -any  Do&rine  which  they  deliver  unto 
us?  Or  if  thofe  Miracles  which  were  wrought  by  them 
who  are  fent  of  God,  be  only  true  Miracles,  and  all 
others  falfe  ones,  how  (hall  we  diftinguifti  the  one  from 
the  other,  fo  as  by  them  to  difcern,.  whether  the  Do: 
ftrines  be  of  God  or  no  ? 

But 


i^6       &4  Letter  to  the  Deist  i. 

But  thefe  Difficulties  will  be  eafily  remov'd,  and  the 
Miracles  of  our  Saviour  and  his  Apofiles,  as  they  are 
allow'd  to  be  truly  wrought  by  them,  fo  alfo  will  they 
as  truly  prove  the  Doctrines  which  they  taught,  to 
come  from  God,  if  you  will  but  confider  thefe  follow- 
ing Particulars. 

i.  Miracles  are  Works  done  which  are  ft  range  and 
amazing  to  us,  as  being  brought  to  pafs  out  of  the  or- 
dinary Road,  and  in  a  manner  which  we  cannot  Com- 
prehend •,  and  thefe  are  of  two  Sorts:  i.  Such  as  ex- 
ceed only  the  Power  of  Man  to  effect  them  :,  and  thefe 
we  call  Signs  or  Wonders :  And,  2.  Such  as  exceed  the 
Power  of  any  created  Being  whatfoever-,  and  thefe  on- 
ly are  properly  A-firacles. 
'  2,  Where-ever  fuch  Miracles  are  wrought,  as  are  of 
this  laft  fort,  God  alone  muft  be  the  Author  of  them  ; 
and  therefore,  where-ever  fuch  are  found,  they  mani- 
festly prove  the  Power  of  God  co-operating  with  the 
Perfons,  at  whofe  Word  they  are  done-,  and  with 
whomfoever  it  doth  thus  co-operate,  it  neceffarily  de- 
monstrates their  Mijjion  from  him,  and  puts  fuch  an 
authentick  Seal  to  the  Truth  of  the  Doctrines  Which 
they  teach,  as  cannot  be  deny'd. 

7.  Where-ever  a  creating  Power  is  necessary  to  the 
Effect  produc'd,  or  the  stated  Laws  of  Nature  are  al- 
ter'd,  there  it  is  certain  none  but  God  him'felf  can  be 
the  Author  of  the  Work  done.  For  he  alone  Is  able 
to  create",  and  he  having  created  all  Things  according 
to  his  infinite  Wifdom,  and  given  to  each  their  proper 
Effence  and  Operations,  he  allows  none  but  himfelf 
to  alter  the  Natures  of  them,  or  change  that  Courfe 
which  he  hath  put  them  into. 

4.  But  within  the  Laws  and  Powers  of  Nature,  there 
are  abundance  of  Things  which  exceed  the  Power  of 
Man  to  effect,  and  therefore  feem  as  Miracles  to  us, 
which  may  be  produc'd  by  other  created  Beings,  and 
thefe  are  evil  Spirits  as  well  as  good. 

5.  To  the  producing  of  thefe  Effects,  evil  Spirits 
as  well  as  good  are  enabled  two  manner  of  Ways: 
1.  By  their  greater  Knowledge  of  the  Powers  of  Na- 
ture:, And,  2.  By  the  greater  Agency  Which  they  have 
to  apply  them  to  Effect.     For, 

6.  There  are  a  Multitude  of  Things  in  Nature,  that 
rhoie  Spirits  know  the  Nature  of,  which  we  do  not. 

For 


IA  Letter  to  the  Deist  s.       157 

For': their  Abilities  of  knowing  are  vaftly  above  ours, 
as  not  working  by  the  dull  Tools  of  Earth  and  Clay, 
as  we  do,  and  their  Experience  exceedingly  greater, 
as  having  known  the  Works  of  God  from  the  Begin- 
ning, and  by  long  Obfervation  pry'd  deep  into  the  Se- 
crets of  them.  If  a  Chymiji  or  a  Mathematician,  by 
his  Skill  in  the  Powers  of  Nature,  can  do  many 
Things,  which,  to  the  ignorant  and  unlearn'd,  fhall 
feem  as  Miracles,  (as  we  often  find)  how  much  more 
can  thofe  knowing  Spirit s  do  fo,whofe  Knowledge  of  the 
Powers  of  Nature  is  vaftly  more  above  all  ours  put  toge- 
ther, than  the  higheft  and  perfected  of  ours  is  above 
that  of  the  moil:  ignorant  that  lives  among  us.     But, 

7.  As  thofe  Spirits  have  a  vaftly  greater  Knowledge 
of  the  Powers  of  Nature  than  we  can  have,  fo  alfo 
have  they  a  vaftly  greater  Power  to  apply  them  to 
Effect.  For  they  are  of  a  much  greater  Agility  in 
their  Motion,  of  a  much  finer  Subftance  to  penetrate 
into  Things,  and  actuate  them  into  Operation  •,  and 
alfo  of  a  much  ftronger  Agency  or  Power  to  work 
than  we  have,  and  which,  no  doubt,  they  are  endow'd 
more  or  lefs  with,  according  to  the  different  Orders 
and  Degrees  in  which  God  hath  created  them  ;  and  by 
both  thefe  together,  that  is,  their  greater  Knowledge 
of  Natural  Caufes,  and  their  greater  Power  to  apply 
them  to  Effect,  can  they  do  a  great  many  Things 
within  Nature's  Limits,  which  exceed  all  the  Powers 
of  Men  to  effect,  and  feem  as  miraculous  and  wonder- 
ful unto  us,  whenever  brought  to  pais. 

8.  Good  Spirits  never  work  thofe  Miracles,  but  in 
Subferviency  to  the  Divine  Will,  as  they  are  necefiary 
for  the  effecting  of  thofe  Things  which  God  hath  or- 
daln'd  by  their  Miniftry  to  bring  to  pafs.  And  to 
them  thofe  Miracles  mention'd  in  Scripture,  which 
exceed  not  the  Power  of  fuch  created  Beings,  may  be 
referr'd  as  the  immediate  Authors  of  them  ;  it  not 
being  likely  that  God  would  interpofe  his  immediate 
Power,  excepting  only  in  fuch  Cafes,  as  where  there 
was  need  of  it.  For  why  fliould  the  Lord  himfelf  put 
his  Hand  to  that  Work,  which  may  as  well  be  dif- 
charg'd  by  the  Minifiry  of  his  Servants? 

9.  Evil  Spirits  having  in  a  qreat  nieafure  the  fame 
Knowledge  of  Natural  Caufes  as  the  Good-,  and  the  like 

Power 


1 58       <A  Letter  to  the  D  e  i  s  t  s. 

Power  to  bring  them  to  effect,  can  alfo  work  the  like 
Wonders,  and,  by  God,  are  often  permitted  fo  to  do, 
both  for  the  Trial  of  Men,  and  alfo  for  other  good  Cau- 
fes  which  to  him,  of  his  infinite  Wifdom,  feem  fitting  \ 
and  we  have  a  plain  Inftance  of  it  in  the  Cafe  of  Job. 

10.  Evil  Spirits  have  not  only  this  Power  of  work- 
ing the  like  Wonders,  which  Good  Spirits  do,  but  alfo 
another,  which  Good  Spirits  will  never  make  ufe  of  y 
that  is,  by  Juggle,  Delufion,  and  Deceit  to  imitate 
thofe  true  and  proper  Miracles,  which  none  but  God 
himfelf  can  really  effect.  And  thus,  by  the  Delufion 
of  the  Devil,  was  a  Cheat  put  upon  Saul  in  the  raifing 
of  Samuel  to  him  from  the  Dead.  For  really,  to  raife 
Samuel  from  the  dead,  none  but  God  could,  and  there- 
fore that  Appearance  which  Saul  faw,  was  no  more 
than  a  falfe  Appearance,  contrived  by  the  De vil  to  put 
a  Cheat  and  Delufion  upon  him.  And  of  this  fime  lort 
may  we  reckon  the  Miracles  which  Jannes  and  Jam- 
bres  wrought  in  imitation  of  Mofes.  For  to  turn  a  Rod 
into  a  Serpent,  and  Water  into  Blood,  or  to  caufe 
Frogs  to  come  up  upon  the  Land,  in  which  three  Par- 
ticulars they  did  the  fame  thing  by  their  Inchantments, 
that  Mofes  did  by  the  Hand  of  God,  are  Works,  which, 
if  really  done,  require  the  creating  Power  to  bring 
them  to  effect,  which  none  but  God  hath  •,  and  there- 
fore in  this  Cafe  the  Devil  acted  for  them,  not  by  his  ef- 
fecting, but  only  by  his  deluding;  Power.  And  fuch  Mi- 
racks  the  Scripture  calls  Ti^ecnt  4<^*?  *£?*  Iv'itfeictv  n  Srf- 
wva  ;  i.  e.  *  Lying  or  falfe  Miracles,  which  are  not  really 
wrought,  but  only  made  fo  to  appear  by  the  juggle  arid 
delufion  of  Satan. 

1 1.  Thofe  Cheats  and  Delufions  of  the  Devil,  where- 
by he  imitates  the  true  and  real  Miracles  of  God,  which 
he  cannot  work,  are  only  in  tranfient  Effects,  like  thofe 
of  Juglers  upon  a  Stage,  never  in  fuch  as  are  lafting  and 
permanent.  And  where  the  Effect  is  totally  tranfient, 
God's  Works  are  often  fo  far  above  the  Devil's  Imitati- 
on, that  even  in  thefe  there  will  be  ft i  1 1  a  multitude  of 
Particulars,  wherein  he  can  have  no  Power,  as  much  as 
by  Juggle  or  Delufion,  to  do  any  thing  like  unto  them. 

12.  Whatfoever  Signs  or  Wonders  are  wrought 
by   Magicians  or  Falfe  Prophets,    muft   be  referr'd 

•  aThefl".  2.  ?,  frl 


A  Letter  to  th  Deists,  161 

to  one  of  thefe  two  Heads ;  that  is.  that  they  are  either 
the  Devil's  Works,  or  the  Devil's  Delufions :  And  the 
Scriptures,  which  tell  us  of  Magicians  and  Falfe  Prophets 
working  fuch  Signs  and  Wonders,  do  in  many  Places  re- 
fer them  hereto. 

13.    Thofe  Signs  or  Wonders  which  are  really  wrought 
by  the  Devil  and  his  Evil  Spirits,  are  to  be  diftinguiih'd 
from  thofe  which  are  wrought  by  the  Power  ot  Angels  or 
Good  Spirits,  by  thefe  following  Marks:     1.  That  Angels 
or  Good  Spirits  never  work  thofe  Wonders,  but  in  Subfervi- 
ency  to  the  Will  of  God,  for  the  promoting  of  Truth  and 
Righteoufnefs  ;  but  the  Devil  and  his  Evil  Spirits  only  for 
the  promoting  of  Error  and    Wickednefs.     2.  Angels  or 
Good  Spirits,  never  co-operate   in  the  Produ£tion  of  thofe 
Wonders  with  any  Prophet  ox  Teacher,  but  fuch  only  as,  be- 
ing fent  o£God,  are  good  and  righteous  Perfons;  but  the 
Devil  and  his  Evil  Spirits  only  with  fuch  as,  not  being 
fent  otGod,  are    evil  like  themfelves.     3.  Angels  or  Good 
Spirits   never  exert   their  Power  to   Work  thefe  Wonders , 
but  in  Things  ferious  and  grave,  whereby  either  the  Good 
of  Men,  or  the  Honour  of  God  is  promoted  ;  but  the  De- 
vil and  his  Evil  Spirits  do  it  moftly  in  Things  mifchievous 
both  to    God's  Honour   and  Man's  Good,  or  elfe  in  fuch 
trivial   and  foolifh    Matters   as    are  beneath  God    or  hi3 
Holy  Angels  to  be  concerned  in.     And  by  the  fa  me  Marks 
alfo  may  we  diftinguiih  God's  Miracles  fiom  the  Devil's 
Juggles,  and  thofe  wonderful  Works  which  the  Hand  of 
the  Almighty   really  effected!,   from   thofe  falfe  Appear- 
ances which  the  Devil  makes  in  Imitation  of  them,  to  put 
a  Cheat  and  a  Delulion  upon  us.    Which  Particulars  be- 
ing premis'd,  the  Anfwet  to  the  foregoing  Objections  will 
be  as  followeth. 

1.  We  do  acknowledge  that  abundance  of  very  won- 
derful Works  may  be  effected  by  Powers  lower  than  the 
Divine,  and  that  not  only  by  Good  Spirits,  but  aifo  by 
Evil. 

2.  That  therefore  fuch  Works  alone  are  never  furftcient 
Proof  of  a  Divine  Mijfton,  unlefs  corroborated  by  fuch 
concurring  Circumflances  as  prove  them  not  to  be  from 
Evil  Spirits,  but  only  from  Good. 

3.  That  where-ever  fuch  wonderful  Works  are  done  at 
the  Word  of  a  wicked  Man,  or  to  a  wicked  Purpofe, 
(  i*  e.  cither  to  influence  to  a  wkkei  Practice,  or  to  give 

M  Credit 


i£2  A  Letter  to  the  Deists. 

Credit  to  fome  falfe  Doctrine  )  orelfe  in  fuch  mean  and 
trivial  Cafes  as  are  beneath  the  Majcjiy  of  God  or  his 
Miniftring  Spirits  to  be  concern'd  in,  there  we  may  be 
fure  that  ne  that  doth  thofe  Works,  how  much  foever  he 
may  pretend  to  a  Divine  Miffion,  is  only  a  Falfe  Prophet', 
and  that  it  is  not  by  the  Power  of  God  or  his  Good  Spirits, 
but  only  by  the  Power  of  theDevil  and  his  wicked  Spirits, 
that  they  are  wrought;  and  againft  thofe  Wonders  is  it, 
and  the  Workers  of  them,  that  Adofes  warneth  the  Jews, 
and  Jefus  Chrift  his  Difciples,  that  they  fhould  be  aware 
of  them. 

4.  Where  they  who  work  thofe  Wonders  are  holy  and 
righteous  Men,  and  do  not  teach  any  Doctrine  contrary 
to  the  certain  Dictates  of  Natural  Religion,  or  the  Revela- 
tions of  God  afore  given  us,  and  tire  Wonders  which  they 
work  are  in  fuch  ferious  and  grave  Matters  as  are  not  un- 
worthy of  God  or  his  Minijlring  Spirits  to  be  concern'd 
in,  there  we  have  no  Reafon  to  fufpecl:  Satan's  Power  in 
the  effecting  of  them ;  and  therefore  fuch  Works  may, 
altho'not  of  themfelves  alone,  yet  with  thefe  concurring 
Circurnftances,  be  fufficient  Proofs  of  the  Truth  of  any 
Doclrine  which  they  give  Teftimony  unto.  For  although 
they  cannot  be  prov'd  to  be  immediately  from  God,  be- 
caufe  producible  by  inferiour  Beings  ;  yet  with  thefe  Cir- 
cumftances  accompanying  them,  they  muft  at  leaft  appear 
to  be  the  Works  of  his  Mini/lring  Spirits,  who  can  bear 
Teftimony  to  nothing  but  what  is  from  God,  whofe  Will 
they  are  in  all  Things  fubfervient  unto. 

5.  As  fuch  Works  which  the  Devil  and  his  evil  Spirits 
ean  do,  are  not  of  felf-fufficient  Proof  to  a.  Divine  Miffion, 
fo  neither  are  fuch  which  he  can  by  Juggle  or  Delttfion 
imitate ;  becaufe  Men  may  be  deceiv'd  by  the  one  as  well 
as  the  other ;  and  therefore  the  fame  concurring  Circurn- 
ftances are  necefTary  to  thefe  alfo,  and  by  the  fame  Marks 
are  they  to  be  try'd,  whether  they  be  of  God  or  no. 

6.  But  where  the  Works  are  fuch  as  no  created  Being  can 
either  really  produce,  or  by  Juggle  or  Delufion  imitate, 
there  thofe  Works  do  of  themfelves  alone  prove  a  Divine 
Miffion,  and  give  an  authentick  Seal  of  undeniable  Truth 
to  every  Doftrine  thus  reveal'd  unto  us. 

7.  Although  therefore  it  fhould  be  allow'd,  that  fome 
of  the  Miracles  which  Chrift  and  his  Apofiles  wrought, 
might  be  producible  by  Powers  lower  than  the  Divine  ; 

yet 


A  Letter  to  fk  Deists,  16$ 

yet  fince  they  who  did  them  were  mod  holy  and  righte- 
ous Perfons,  and  did  not  teach  any  Doctrine  contrary 
either  to  the  Dictates  of  Natural  Religion,  or  the  Revela- 
tions of  God  afore  given  unto  Men,  and  the  Miracles 
themfelves  were  not  in  fuch  mean  and  trivial  Cafes  as  are 
related  of  Apollonitts  Tyaneus,  and  others  like  him ;  with 
thefe  Circumftances  they  fufficiently  appear  to  be,  if  not 
immediately  from  the  Hand  of  God,  yet  at  leaft  from  his 
Miniflring  Spirits,  and  their  Works ;  fince  all  done  in 
Subferviency  to  the  Divine  Will,  do  as  thoroughly  prove 
a  Divine  Miffion,  where- ever  they  evidently  appear  to  be 
theirs,  as  thofe  of  God  himfelf.  That  Christ  and  his  A- 
poftles  were  moft  holy  and  righteous  Perfons,  and  taught 
no  Doctrine  which  was  in  the  leaft  contrary  to  the  Di- 
lates of  Natural  Religion,  hath  been  afore  fhown  j  and 
how  far  their  Miracles  were  from  being  in  mean  and  tri- 
vial Matters,  the  Works  themfelves  make  evident :  And 
it  is  as  certain,  that  no  Doctrine  of  theirs  ever  contra- 
dicted in  the  leaft  any  Divine  Revelation  afore  given  unto 
Men.  For  Jefns  drift  and  his  Apojlles  every  where  al- 
low both  the  Law  and  the  Prophets  to  be  from  God.  Had 
they  taught  any  Thing  which  would  have  charg'd  a 
Falihond  on  either,  they  muft  then  indeed  have  been  faid 
to  contradict  Divine  Revelations  afore  given,  and  would 
thereby  have  fallen  under  that  Character  and  Mark  of 
Falfe  Prophets  which  I  have  above  laid  down  ;  but  they 
were  fo  far  from  this,  that  the  Law  and  the  Prophets  were 
the  Ground-work  which  they  founded  all  their  Doctrines 
upon.  For  the  Law  contain'd  in  Types  and  Shadows,  and 
the  Prophets  in  their  Prophecies  and  dark  Sayings,  what- 
ever the  Go/pel  hath  in  Subftance  and  Reality  fince  clearly 
deliver'd  unto  us;  and  laid  down  all  that  in  the  firj?  Ru- 
diments, which  Chrifi  and  his  Apojiles  afterwards  built  up 
into  Perfection,  in  that  Holy  Religion  w|jich  they  have 
given  unto  us.  And  therefore,  although  the  G  of  pel  hath 
abolifh'd  the  Law,  it  was  not  by  contradicting  or  con- 
demning it,  but  by  perfecting  and  fulfilling  it  in  that 
Manner    as  all  the  Prophets  forelhow'd  that  it  fhould. 

8-  But  the  Miracles  of  Jefm  Chrifi  and  his  Apoftlest 
were  moft  of  them  undeniably  fuch  as  could  not  be  pro- 
duct but  by  the  immediate  Hand  of  God  himfelf,  as  ne- 
eefiarily  requiring  the  Creating  Power  to  effect  them ;  and 
alfo  of  that  Permanency,  as  allow'd  no  Room  for  Juggle 
M  2  ot 


1^4  A  Letter  t0  x^e  Deists. 

or  Delufion  to  take  Place  in  them.    For  what  other  Power 
but  that   of  the    Almighty  could  raife  a  Man,  who  had 
been  four  Days  dead,    again  to  Life  ?    Or  what  other 
Hand,  but  that  of  the  Creator  himfllf,    could  make  him 
fee,  who  had  been   without  the  natural  Organs  of  Sight 
from  his  very  Birth  ?  Or  what  but  the  fame  Power  which 
firft  formed  Man  of  the  Duft  of  the  Earth,   could  reftorc 
him,  in  fo  many  Inftances  as  our  Saviour  and  his  Apoflles 
did,   to  Health  and  Perfection,    when  the  very   Parts  and 
VefTels  neceffary  thereto,  were  thoroughly  perifh'd ;  and 
in  fo  miraculous  a  Manner,  with  a  Word  of  their  Mouth, 
bring  back  total  Privations  again  to  their  former  Habits? 
Or  what  Craft  of  Satan  can  reach  as  much  as  to  an  Imi- 
tation of  fuch  wonderful  Works  as  thefe,  which  left  be- 
hind them,  for  many  Years  after,  EfTeas  of  Ming  Per- 
manency in  the  Perfons  cured,  not  only  to  be  Monuments 
of  the  Things  done,  but  alfo  undeniable  Evidences  of  the 
Truth  and  Reality  of  them  ?    It  would  be  too  long  to  go 
over  all  the  Miracles  of  this  Nature,  which  Chri[}  and  his 
Holy  Apoftles   did  for  the    Confirmation  of  thofe  Holy 
Truths  which  they  taught.    Thefe  already  mention'd,  are 
fnfficient  to  lhew,  that  fome  of  their  Miracles  at  leaft  were 
fuch  as  are  above  the  Powers  of  all  created  Beings  either 
to  efTecl  or  imitate  ;  and  therefore  thefe  certainly  mull  be 
allow'd  to  be  from  God  alone,  without  Poffibility  of  lm- 
po/iure,  Deceit,  or  Delufion  in  them  ;  and  in  that    they  are 
fo,  they   muft  ncceffarily  prove  the  Miffion  of  them,  at 
whofe  Words  they  were  done,  to  be  from  him  alfo,  and 
confequently   become    a   Witnefs  to  the  Truth  of  every 
Doctrine  deliver'd  by  them,  as  firm,  certain,  and  infalli- 
ble as  the  Veracity  of  God  himfelf,  which  can  never  err 
or  deceive  for  ever.     And  fo  much  of  the  fifth  Mark  of 
Impoftftre. 

SECT.    VI. 

VI.  No  lmpofture>  when  entrufted  with  many  ConfpirA- 
tors,  can  be  long  conceal'd.  For  what  Plot  or  Conspiracy 
have  we  ever  known  or  heard  of,  which  hath  been  thus- 
manag'd,  and  had  not  had  fome  falfe  Brother  or  other  to 
difcover  it ;  efpecially  if  there  be  any  great  Wickednefs 
intended  by  it,  or  any  great  Danger  attending  the  Execu- 
tion of  it  (  as  moftly  is  in  fuch  Teligns.  )    For,  then  if  the 

Thing 


A  Letter  to  the  Deists.  16$ 

Tiling  it  felf  doth  not  work  the  Confcience  into  an  Ab- 
horrence, the  Fear  of  the  Confequence  may  at  leaft  deter 
from  it ;  and  it  feldom  fails  but  one  of  thefe  two,  in  all 
fuch  Cafes,  drives  fome  or  other  into  aDifcovery;  and  in 
this  Age  of  Plots  we  have  Inftances  enough  hereof.  And 
what  Plot  can  be  more  wicked,  than  to  impofe  a  falfe 
Religion  upon  Mankind  ?  And  what  can  be  more  dange- 
rous than  to  attempt  it?  What  hath  been  already  faid, 
fufliciently  proves  both  thefe  Particulars ;  and  therefore, 
if  the  firft  planting  of  Christianity  were  fuch  a  Plot,  cer- 
tainly .one  of  thefe  two,  that  is,  either  the  Wickednefs, 
or  the  Danger,  would  have  wrought  fome  or  other  into  a 
Difcovery  of  it.  For  they  were  not  a  few  that  were  ad- 
mitted thereinto.  They  were  at  leaft  (*)  five  hundred 
that  were  in  that,  which  you  mull  call  the  greateft.  Secret 
of  it  ;  I  mean  the  Refurretlion  of  our  Saviour  from  the 
dead  •  For  that  is  the  main  Article  of  our  Holy  Chriflian 
Religion  5  the  Truth  of  which  proves  all  the  reft,  and 
without  which  all  the  reft  muft  have  fallen  to  the  Ground, 
and  our  whole  Faith  become  (f)  vain.  And  therefore  had 
but  any  one  of  thefe  five  hundred,  who  are  aiTerted  to  have 
been  the  Witneifcs  of  it,  difcover'd  the  Thing  to  have 
been  only  a  Con/piracy  of  lmpoflure  between  them  this 
Difcovery  muft  have  laid  open  the  whole  Defign,  and  put 
a  total  Hi  id  thereto.  And  were  not  the  Thing  certainly 
true  whi:h  they  attefted,  it  is  fcarce  to  be  conceived  but 
that  fome  or  other  of  them  muft  have  done  fo.  Among 
the  Twelve  Apoftles  one  was  found  a  Iraytor  to  his  Affrj 
and  how  much  more  then  may  we  expea  that  there  mould 
have  been  one  fuch  among  five  hundred  i  And  efpscialJy 
in  a  Cafe  where  all  ou^ht  to  have  been  fo ;  that  is  to 
difcovcr  a  Plot  againft  the  Souls  of  all  Mankind,  and  de- 
liver the  World  from  being  impos'd  on  thereby.  Among 
fo  many  it  fcarce  happens,  but  fome  or  other  prove  falfe 
to  the  beft  Caufe  •  and  how  hard  is  it  then  to  conceive, 
that  in  fuch  a  Number  none  mould  be  found  to  betray  the 
worft  >  And  can  we  call  it  any  other  than  the  worft,  if  it 
be  fuch  an  Impojime  as  you  would  have  it  to  be?  Were 
Ghriliianity  really  luch,  and  this  Doftrine iof  the  Refurre- 
Bion 'of  our  Saviour  totally  the  Forgery  of  thofe  who  at- 
tested it,  fo  many  as  five  hundred  could  never  have  all 
M  3  Fc 

(*)  i  Cor.  15.  6.         (t)  i  Cor.  iy.   17 


166  A  Letter  to  ^Deists! 

kept  the  Secret;  or  if  they  ihould,   out  of  Love  to  their 
own  Invention,  or  any  Self-ends  which  they  might  have 
therein,  be  inclin'd  fo  to  do  •  yet  Punifhment,  Pain,  and 
Torture,  ufe  to  extort  the  moft  hidden  Devices,  and  make 
the  moft  obftinate  Offenders,    the  clofeft  Designers,  and 
the  moft  referv'd  Plotters  of  Mifchief,  to  come  to  a  Con- 
feflion.     And  what  Funiihments,  what  Pains,  what  Tor- 
tures did  thofe  firft  WiUieffes  of  this  main  and  fundamen- 
ral  Article  of  our  Faith    go  through  for  the  Sake  of  that 
Teftimony  which  they  did  bear  thereto?  And  yet  did  any 
one  of  them  ever  flinrh  from  it  ?    Did  any  one  of  them 
ever  retract  what  he  had  attefted  concerning  it  ?    Prove 
but  this,    and  then  you  will   fay  fomething  to  make  out 
the  Charge  which  you  lay  againft  it.     But  they   were  fo 
far  herefrom,  that  they  all  perfifted  in  it  to  fhe  laft  ;    and 
not  only  fo,  but   were  every  one   of  them  ready  to  fhed 
their  Blood  for  a  Witnefs  to  the  Truth  of  what  they  af- 
ferted,  and  a  great  many  of  them  actually  did  fo;  and  all 
the  Terrors,  Threats,   and  Tortures   of  their  Perfecutors 
were  not  able  to  deter  them  there-from.  And  what  greater 
Evidence  then  can   there    be  given  to  any  Truth  in  the 
World,  which  depends   upon  Matter  of  Fad,  than  that 
which  Ckrifiianity  hath  from  the  Teftimony  of  thofe  Men 
in  fo  great  a  Number  and  fuch  a  Manner  bearing  Wit- 
nefs thereto  ? 

SECT,    vn. 

VII.  The  laft  Mark  of  an  Impofiure  is,  That  it  can  ne- 
ver be  eftablim'd  without  Force  and  Violence.  For  if  it 
hath  wicked  Men  for  its  Authors,  worldly  Intereft  for  its 
End,  Falfity  and  Error  for  its  Doctrines,  and  receives  its 
Rife  from  the  Craft  and  Fraud  of  its  firft  Promoters,  as 
I  have  already  ihown,  the  Search  of  the  Inquilltive  will 
foon  find  it  out,  and  Mankind  will  not  long  bear  the  lm- 
pofture,  unlefs  they  be  over-rul'd  by  Violence,  and  have 
all  Obje&ions  againft  it  filene'd  with  the  Sword  at  their 
Throats.  This  was  the  Method  which  Mahomet  took  to 
eftabliih  that  Faife  Religion  which  he  invented.  For  he 
profecuted  with  War  all  that  would  not  fubmit  thereto, 
and  made  it  no  Jefs  than  Death  for  any  to  gainfay  it,  or 
fo  much  as  raife  the  leaft  Difpute  againft  any  of  the  Do- 
ctrines of  it.    And  without  his  doing  this,  the  Reafon 

of 


A  Letter  to  the  Deists.  167 

of  all  Mankind  muft  have  appear'd  againft  it,  and  it  could 
never  have  flood.  And  the  Romanifts  have  learnt  from 
him  to  take  the  fame  Courfe,  as  to  thofe  Do£lrines  of  Im- 
posture which  they  have  fuperadded  to  the  Ckrislun  Reli- 
gion. For  they  declare  all  thofe  to  be  Htreticks,  and  pro- 
fecute  them  with  Sword,  Fire  and  Faggot,  that  refufe  to 
receive  them ;  and  thus,  by  the  Power  of  their  Dragoons, 
and  their  Inquisitions,  they  have  eftablifb'd  and  ftill  kept 
up  thofe  grofs  Errors  in  their  Church,  which  neither  Rea- 
fon nor  Religion  can  ever  fupport;  and  the  fame  muft  be 
done  as  to  all  other  Falfities  impos'd  on  Mankind,  before 
they  can  have  any  firm  Footing  among  them.  For  it  is 
only  Force  and  Violence  that  can  cram  fuch  Things  down 
Men's  Throats,  which  their  Reafon  and  their  Judgment 
muft  ever  renounce.  The  unthinking  Multitude  may  for 
a  whife  be  carry 'd  away  by  the  Craft  of  the  Impostor, 
and  by  the  Arts  of  Hypocrify  and  Delu/ion  be  made  ea(y 
to  fwallow  any  Forgery  that  fhall  be  offer  d  unto  them  ; 
but  when  the  Heat  of  the  firft  Zeal  is  over,  and  the  Mat- 
ter comes  to  be  examin'd  into  by  Reafon,  and  cooly 
fcann'd  through  by  the  Inquifitive,  Impofture  cannot  ftand 
the  Teft,  but  muft  foon  be  laid  open,  blafted,  and  explo- 
ded thereupon.  And  therefore,  unlefs  it  be  accompany'd 
with  Force  to  fupprefs  this  Enquiry,  and  hath  Power  on 
its  Side  to  compel  Men  to  acquiefce  therein,  how  much 
foever  it  may  delude  Men  at  firft,  it  can  never  obtain  any 
lafting  Eftablifhment  among  them.  And  this  hath  been  the 
Cafe  of  all  the  Impojiors  which  have  ever  yet  appear'd  in 
the  World,  without  this  Power  to  back  them  ,•  and  how 
great  Progrefs  foever  any  of  them  may  have  made  in  the 
firft  Heat,  they  have  all  at  length  been  dete&ed,  and  ex- 
ploded, and  funk  to  nothing,  for  want  of  his  Support  on 
their  Side  to  keep  them  up.  For  nothing  but  Truth  can 
of  it  felf  alone  ftand  the  Teft  of  Ages  upon  its  own  Bot- 
tom only.  Falihood  and  Error  are  too  weak  for  fuch  a 
Tryal,  and  therefore  unlefs  fupported  by  fome  external 
Strength,  and  fenced  thereby  againft  all  Aifaults  of  Oppo- 
fers,  they  muft  neceflarily  fall  to  the  Ground,  and  again 
come  to  nothing  ;  and  where  Education,  or  the  Force  of 
long-receiv'd  Cuftom,  is  not  ftrong  enough  for  this,  (and 
neither  can  in  the  firft  propagating  of  an  Impofture)  there 
the  Sword  muft  come  in  to  over-rule  all,  or  nothing  of 
this  Nature  can  be  eftabliih'd  among  Men,  But  Jtfnt 
U  4  Qrif 


1 68  A  Letter  to  tie  D  e  i  s  t  s. 

Chritt   and  his  ^peflles,    inftead  of  making  Ufe  of  any 
fuch  Force  to  eftablifh  the   Religion  which  they  taught, 
had  all  the  Force  and  Powers  of  the  World  in  Oppcfition 
againft  it,   and  yet  in  Spight  of  the  World,  it  at  length 
prevail'd  over  the  World  by  the  Dint  of  its  own  Truth 
only  ;  and  after  having  flood  the  Aflault  of  all  Manner  of 
Perfections,  as  well  as  other  Oppositions,  for  three  hun- 
dred Years  together,  carry'd  the  Vi&ory  over  the  fierccft 
of  its  Enemies,  and  made  the  greater!  of  them,  even  the 
Roman  Emperors  themfelves,  to  fubmit  thereto;  and  all 
this  while  it  had  fharpen'd  againft  it,  not  only  the  Sword 
of  the   fuperior  Powers,    but  alfo   the  Tongues  of  the 
Slanderers,    and    the   Wits    of  all  the   Learned  of  thofe 
Times.    But  how  much  foever  it  was  opprefs'd  by  the  firft 
of  thefe,  blacken'd  by  the  fecond,  and  lifted  and  fearch'd 
into  by  the  laft,  it  flood  all  thefe   Tryals  without  lofing 
any  Thing  thereby,  but  at  laft  came  out  of  them  all,  like 
Gold   out  of  the  Furnace,    ftill  of  the  fame    "Weight, 
Finenefs,   and  Purity,    without  receiving  from  that  Fire 
which  confumeth  all  Things  elfe,  the  leaft  Wafte  or  Di- 
minution thereof.    Had  it  been  falfe,  and   ow'd  it's  Ori- 
ginal only  to  Deceit  and  Impofinre,  it  would  have  needed 
all  thofe  Means  of  Violence   for  its  Eflabliihment   and 
Support ;    but  ilice  it  thus  flood,  not  only  with   them, 
but  alfo  in  Spight  of  them ;  when  all  arm'd  on  the  Adver- 
faries  Side  for  three  Centuries  together,  in  bitter  Oppofi- 
tion  againft  it,  what  greater  Argument  can   we  have  for 
the  Truth  thereof?    For  can  you    think  that  Fdfoood  and 
Impoflure  could    ever  have   held  out  with  fuch  fttady  and 
unlhaken  Conftancy   for  fo  many   Years,    as    Chriftianity 
thus  did  ?    Or  that  it  is  pofiible  for  any  Sort  of  Mm  fo 
Jong  to  have  born  all  this  for  the  fake  of  a  Lye  *  Falfhood 
can  have  no   Founda;ion  for  fuch  a  Conftancy,    or  lrn- 
pofcure  any  Reafon  to  engage   Men  thereto.     The  Intereft 
of  this  World  is  ever  the  Bottom  and  Fount! ation  of  all 
fuch  Forgeries  ;  and  therefore,  as  fbon  as  Punifhmcnts  and 
Perfections  make    it  to   be  no  Man's  Intereft  to  be  for 
them,  they  ever  fall  of  themfelves,  for  want  of  that  Foun- 
dation on  which  they  afore  flood.    But  Cbriftianity  having 
come  into  the  World  contrary  to  all  the  Interefts  of  it, 
and  in  it's  very  Infancy  thus  flood  the  Shock  of  all  the 
powers  thereof  engag'd  id   Perfecntion  againft    it,  as  I 
have  mention'd  j  and  not  only  fo,  bat  alfo  profper'd  and 

became 


A  Letter  to  the  Deists.  169 

became  cftablifh'd  in  the  midft  of  the  hotteft  AflTaults 
thereof,  this  plainly  iriows  that  it  had  another  kind  of 
Foundation  on  which  it  was  built,  a  Foundation  of 
Truth  and  Righteoufnefs,  and  not  only  fo,  but  a  Founda- 
tion that  was  laid  and  fix'd  in  fuch  a  Manner  by  the  Hand 
of  God  himfelf,  as  never  to  be  fhakcn.  For  what  Truth 
of  it  felf  alone  could  ever  have  made  its  Way  into  the 
World  in  fuch  a  Manner  as  the  Christian  Religion  did,  or 
ever  have  gain'd,  againft  all  the  Powers  thereof,  fuch  a 
Prevalency  over  it,  without  fome  extraordinary  Affiftance, 
conducting  and  helping  it  therein  ?  The  ftrongeft  Truths 
we  know  are  crufh'd  by  fuch  Means  of  Violence  as  that 
encounter'd  with,  and  even  firft  Principles  themfelves 
have  been  overpower'd  by  them.  And  therefore  that 
Chriftittnity  ihould  thus  enter  the  World,  and  thus  from 
its  firft  Entry  bear  up  againft  fuch  long  and  terrible  Tryals 
of  Perfecution  andOppreffion  as  it  met  with,  without  the 
lea  ft  flinching  under  them,  muft  be  owing  to  fomewhat 
more  than  its  own  bare  Truth.  And  what  but  the  Hand 
of  God  himfelf  backing  and  ftrengthening  it  in  the  Con- 
flict, could  be  fufficient  to  give  it  fuch  a  Victory  therein  : 
For  that  a  few  poor  Fifbermen,  the  Difciples  of  a  Crucified 
Maftcr,  Ihould,  without  Power,  Learning,  or  Reputation, 
or  any  other  of  the  Interefts  or  Favours  of  the  World  on 
their  Side,  be  able  to  introduce  a  new  Religion  into  the 
World  directly  oppofite  to  all  the  Interefts,  Pleafures  and 
prevailing  Humours  of  it,  as  ChrifcUnity  then  was ;  and 
that  this  Religion,  in  Spight  of  all  the  Powers,  Cunning, 
Malice,  and  Learning  of  the  World  joyo'd  together  in 
moft  fierce  Opposition,  and  bitter  Perfecution  againft  it 
for  three  hundred  Years  together,  ihould  not  only  bear 
up,  butalfo  at  length  prevail  over  the  World,  and  fubje£t 
the  higheft  Powers  therein  to  the  Obedience  of  its  Laws, 
is  an  Event  fo  ftrange  and  wonderful,  and,  morally  fpeak- 
ing,  fo  far  above  the  Poffibility  of  all  ordinary  Means  to 
bring  it  to  pifs,  as  plainly  manifefteth  the  extraordinary 
Working  of  God  himfelf  therein.  And  for  my  Part,  had 
the  Chrijtian  Religion  no  other  Miracle  to  bear  Witnefs 
thereto,  this  alone  would  be  a  Miracle  enough  to  me, 
fufficiently  to  convince  me  of  the  Truth  thereof.  At  leaft, 
fince  it  thus  enter'd  into  the  World,  and  thus  became 
eftablifh'd  in  it,  it  muft  be  allow'd  to  be  fo  far  differing 
from  an  Jfxpojhrt  in  that  Method  of  Violence  which  that 
*•   -  •  -  needs 


170  A  Letter  to  tie  Deists. 

needs  for  its  Eftabliihment,  as  to  be  totally  oppofite  there- 
to, and  in  this  Particular  (  as  I  hope  I  have  ihown  of  all 
the  reft)  not  to  have  the  leaft  Mark  or  Chara£ter 
thereof. 

And  thus  far  having  laid  before  you  all  the  obvious 
Marks  of  lmpo(lttrey  and  prov'd  that  none  of  them  can 
belong  to  Chriftianity,  I  hope  what  hath  been  faid  will 
fufficiently  infer  the  Conclusion,  which  1  have  undertaken 
to  make  out  unto  you,  that  our  Holy  Chriftian  Religion 
cannot  be  fuch  an  Impofture  as  you  would  have  it  to  be, 
but  really  is  that  Sacred  Truth  of  Gody  which  you  are 
all  bound  to  believe. 

It  is  too  common  with  Mankind  to  frame  their  judg- 
ments according  to  their  Inclinations,  and  upon  very 
flight  Grounds  haftily  to  run  away  with  Ideas  of  Things, 
■when  they  correfpond  with  the  prevailing  Bent  of  their 
Affe&ions,  which,  whenever  put  into  a  true  Light  before 
them,  mull  all  appear  to  be  falfe  and  wrong  taken.  And 
this  I  reckon  to  be  your  Cafe.  Your  Inclinations  ftrong- 
ly  leading  you  into  Infidelity,  you  would  fain  have  Chri- 
ftianity  be  an  Impofture,  and  therefore  have  over-eafily 
and  haftily  been  induc'd  on  very  weak  Grounds  to  believe 
it  fo  to  be.  And  that  you  may  be  undeceiv'd  in  fo  dan- 
gerous and  deftruclive  an  Error,  I  have  endeavour 'd  in 
the  eaileft  and  moft  familiar  Manner  I  could  think  of,  to 
put  this  Bufinefs  into  a  true  Light  before  you.  1.  By 
letting  you  fee  what  an  Impoftttre  is,  in  that  true  Pi&ure 
which  I  have  drawn  of  it,  in  the  Light  of  him  who  was 
really  and  truly  fuch  an  lmpojtor  as  you  would  have  Je- 
Jm  thrift  to  be.  And,  2.  By  examining  into  the  Marks 
and  Properties  which  naturally  belong  to  every  fuch  lm- 
pofture,  and  fhowing  of  each  of  them  that  they  cannot 
belong  to  that  Holy  Religion  which  we  profefs.  And  I 
hope,  when  you  have  coniider'd  all  this  thoroughly,  you 
will  fee  how  much  you  have  been  deceived  in  thofe  Opi- 
nions which  you  .have  fo  precipitately  given  up  your 
felves  unto. 

You  cannot  but  be  fenlible  how  great  the  Strefs  is 
which  we  lay  on  this  Matter,  and  how  very  ill  your  Cafe 
muft  be,  if  we  are  in  the  right,  and  you  in  the  wrong ; 
and  therefore  the  Thing  is  of  fufficient  Importance  to  de- 
ferve  your  moft  ferious  Confideratioh,  and  that  in  fuch  a 
Manner  as  to  make  you  lay  afide  all  thofe  groundlefs 
2  Pre- 


A  Letter  to  the  Deists.  171 

Prejudices  and  wrong  Byafles  which  may  obflru£t  an  im- 
partial Inquiry  ;  and  if  you  will  be  pleas'd,  for  the  fake 
of  your  own  Souls,  to  do  thus  much,  I  am  content  to  leave 
the  Succefs  of  what  I  now  offer  unto  you,  to  God's  Grace, 
and  your  own  Judgments. 

As  to  the  particular  Rcafons  which  you  may  alledge  for 
your    Disbelief  of  our  Holy  Cbriftiau  Religion,    whether 
they  be  Objections  drawn  a<ainft  it,  either  from   Hiftory, 
Philofopky,  or  the    Inconfijencies  which  you  imagine    you 
find  in  the  Books  of  Holy  Writ,  in  which  it  is  deliverM 
down  unto  us,  it  is    not  my  i  urpofe   now  to  enter  into 
any    Difputes  with  you  about  them.     That  which  I  at 
prefent  purpofe,  is  not  fo  much  to  confider  thole  Premffes, 
as   the    Conclufim  which  you  pretend   to  draw  herefrom; 
That    Ckriftianity     mud     therefore    be    an    Irxpofture  ; 
and  from    the  Nature  of  fuch  an   Impofture,    and    the 
Nature    of  our   Holy   Chriftian   Religion  laid  in  a   true 
Light,    and   compar'd    together  with  each  other,  to  evi- 
dence unto  you  the  Inconfiftency  of  this  Charge.     And  if 
what  I  have  now  faid  can  be  ot  any  Force  to  let  you  into 
a  clear  Sight  of  this  Matter,  it  will   be  totally  needlefs 
for  me  to  meddle  any  further.     For  all  thofe  Objections 
which  you  pretend  to  have  been  the   particular  Reafons 
of  your  Infidelity,  have  been  already  abundantly  anfwer'd 
and  confuted   by   others.      But  the  Opinion  which  you 
have  conceited,  that   Ckriftianity  is   an  Impofture,  having 
fo    far  prepoflfefs'd  your  Judgment,  as  to  influence  it  a- 
gainft  all  Things  of  this  Nature  that  can  be  propos'd  unto 
you,  it  will  be  in  vain  to  offer  any  Thing  farther  as  to 
thofe  Particulars,  till  this  Prejudice  be  remov'd;  and  were 
it  once  remov'd,  what  hath  already  been  faid  in  Anfwer 
to  them,   will   be  abundantly  fufficient  to  give  you  full 
Satisfaction.    Although  this  Method   may  feem  illogical, 
thus   to  afftult  the  Conclufion  without  medling  with   the 
Premiers  from  which  you  pretend  to   have  dedue'd  it ; 
yet  it  is  no  other  than  what  you  your  felves  have  necefli- 
tated  me  unto,  by  taking  up  the  Conclufim  firft,  and  the 
Premises  afterward.      Had  you  indeed  firft  began  with 
thofe  Reafons  which   you  offer  for  your  Infidelity,  and 
been  really,  by  the  Convi&ion  of  them  led  into  this  Con- 
chfion,  That  Chriftianity  is  an  Impofture,  it  would  then 
have  been  proper  and  fitting  that  1  mould  have  begun 
there  too,   and   no   otherwife  have  endeavour'd  to  over- 
throw the  Qonchftm-,    but  by  firft  overthrowing  the  Pre- 
mises 


372  'A  Letter  to  the  Deists. 

miffes  from  whence  you  deduc'd  it.     But  fince  it  is  well 
known  that  the  Cmchfion  hath  been  of  greater  Force  with 
the   moft  of  you,  to  make  you   affent  to  the  Premises, 
than  the  Premises  to  prove  the  Conclufion  ;  and  it  is  only 
the  fond  Conceit  you  have  taken  up  in  Compliance  with 
311  Company,  cr  worfe  Inclinations,  that  Ckriftianky  muft 
Jbe  an  Impofture,    that   hath  made  many  of  thofe  Argu- 
ments  feem   fo  conclufive  with  you,  which  are  brought 
to  prove  it ;  this  makes  it  neceflary  for  me  to  begin  my 
Endeavours  for  your  Conviction,    at  that  fame  Point 
where  you    firft  began  your  Infidelity,  and  to  attack  the 
Conclufion  in  the  firft  Place,    before  any  Succefs  can   be 
expected  towards  the  fetting   you  right  as  to  any  Thing 
elfe.    For  as  long  as  you  are  wilfully  bent,  out  of  a  mecr 
Fondnefs  for  Infidelity,  to  hold  Cbriftianity  to  be  an  lm- 
•pojturc,   this   will  make  every  Argument  feem  ftrong  to 
you  that  is  brought  to  prove  it,  and  every  Solution  inef- 
ficient which  is  given  thereto,  and  render  all  Means  for 
your  Conviflion  utterly  ineffectual  unto  you.     And  there- 
fore this  being  in  Truth  the  firft  Error  which  hath  influ- 
ene'd  your  Mind  to  all  the  reft,  this  muft  be  firft  remov'd ; 
and  if  what   I  have  faid  can  be  of  any   Force  in  order 
thereto,   by  letting    you  fee  how  much  you   have  been 
miftaken  herein,  this  I  hope  will  remove  that  Prejudice 
which   hath   hinder'd  you  from  feeing    the  Strength  of 
thofe  Arguments  which  have  been  already  offer'd  for  your 
Conviftion,   as  to  all  other  Particulars  of  that   Infidelity 
which  you  have  given  up  your  fclves  unto,  and  make  you 
clearly  difcern  how  much  you  have  been  miftaken  in  them 
alfo,   and  thereby  become  the  Means  of  delivering  your 
Souls  from  that  terrible    Danger  which  you  expofe  them 
unto  ;    the  accomplishing  of  which  is  the  whole   End, 
Scope,  and  Deiign  of  this  Difcourfe  which  I  now    offer 
unto  you. 

But  here  perchance  it  may  be  ask'd,  and  I  think  it 
reafonable  to  give  you  Satisfaction  herein,  Why  I  have 
fet  forth  unto  you  an  Impnfture  by  fo  foul  a  Pi&ure  as 
that  of  Mahomet  ?'  And  to  this  I  have  thefe  two  Anfwefs 
to  return.  1.  Becaufe  I  have  none  other  to  doit  by' 
Mahomet  being  the  only  Impoftor  who  could  ever  prevail 
fo  far  as  to  eftablifh  his  Impoftnre,  and  make  it  a  ftand- 
ing  Religion  in  the  World  ;  and  had  it  not  gone  fo  far, 
it  could  not  have  been  fuch  an  Impofwre  as  you  would 

have 


A  Letter  to  ifa  D  e  i  s  t  s.  i  j| 

have  Chrlftianity  to  be,  or  at  all  fit  to  be  compar'd  with 
it  in  the  Argument  now  before  us.  And,  2dly,  How 
foul  foever  the  Picture  of  Mahomet  may  be,  we  have  no 
Reafon,  from  the  Nature  of  the  Thing,  ever  to  imagine 
that  any  other  Impoftor  can  have  a  fairer,  'till  you  bring 
us  an  Inftance  therof.  And  thefe  two  I  hope  may  be 
fufficient  to  clear  me  from  afling  any  Way  unfairly  in 
this  Matter,  as  if  I  had  made  Choice  of  the  Life  of  fo 
wicked  a  Perfon  as  Mahomet,  therein  to  piflure  out  an 
Jmpofture  unto  you ,  only  to  make  it  appear  in  the  foulefr, 
Drefs  it  is  capable  of,  the  better  to  advantage  thereby 
that  Caufe  which  I  handle. 

But  to  the  firft  of  thefe  Anfwers,  I  forefee  this  Obje- 
ction will  be  made:    If  Mahomet    be  the  only  Impoftor 
that  ever  eftabliih'd  his  Impoftttre  in  the  World,  how  then 
hath  it  come  to  pafs,  that  there  have  been  fo  many  falfe 
Religions  among  Mankind  ?    To  which  I  reply,    Not  by 
lmpojtttre,  fuch  as   Mahomet's  was,  and  fuch  as  Chriftia- 
nity  muft  be,    if  it  be  fuch  an   Impofmre   as  your  Charge 
againft  it  fuppofeth,  but  by  Corruptions  infenfibly  grow- 
ing on  from  that  Religion  which  was  firft  true.    The  firft 
Religion  which  God  gave  unto  Man,   was   that   natural 
Religion  which   he    imprinted  on  his  very  Nature,  when 
he  firft  created  him  ;  and  as  much  of  that  as  efcap'd  that 
Ruin  with  which   the  Fall  overwhelmed  him,    was  that 
whereby  God  was  worlhipped  and  ferved  by  him  after- 
wards ;    only  with  this  Addition,   that  whereas  Man  in 
his  Innocency   addrefs'd  himfelf  to  God    immediately  of 
himfelf  alone,  and  in  his  own  Name,  he  could  never  af- 
ter his  Fall  from  it,  have  any  more  Accefs  unto  him,  but 
through  a  Mediator ;  God's  infinite  Purity  and  Greatnefs 
on  the  one  Hand,  and  Man's  infinite  Guilt  and  Vilenefs 
on  the  other,  after  that  fatal  Mifcarriage  of  our  firft  Pa- 
rents,   did  put  them  at  fo  vaft  a  Diftance  the  one  from 
the  other,    that  in  the  Nature  of  the  Thing  there  could 
be  no  other  Way  thenceforth  of  maintaining  any  Com- 
munion between  them;   and  therefore  had  not  this  Way 
been  found  out  again  to  bring  Man  to  God,  he   muft  to- 
tally have  been  eftrang'd    from  him  for  ever  after.     But 
God   of  his   infinite  Mercy  having  refolv'd  not  thus  to 
caft  us  off,  he  appointed  us  a  Mediator  as  foon  as  we  had 
fallen,  and  promised  to  fend  him  in  his  appointed  Time 
to  take  our  Nature   upon  him,    and  therein   pay  down 
I  th>4t 


174  -A  Letter  to  the  Deists. 

that  Price  of  Redemption  for  us  ;  by  Virtue  whereof  his 
Mediation  ihould  always  be  fufficient  to  obtain  Mercy, 
and  Pardon,  and  Acceptance  for  us.  And  this  is  that 
which  was  meant  by  God's  promifing  immediately  after 
the  Fall,  that  the  Seed  of  the  Woman  Jhould  break  the  Ser- 
pent's Head  i  which  being  farther  explained  by  After-Re- 
velations, the  whole  Religion  of  God's  People  after  that, 
was  to  offer  up  their  Worlhip  unto  him  through  Hope  in 
this  Mediator',  and  all  the  Idolatry,  Polytheifm9  and  other 
falfe  Worfhips,  which  after  arofe  in  the  Heathen  World, 
were  all  by  fuch  corrupt  Deviations  therefrom,  as  the 
SuperfHtioas  of  Men,  the  unfaithful  Way  of  tranfmitting 
Divine  Revelations  by  Tradition  only,  and  the  Decay  of 
all  Divine  Knowledge  occafion'd  thereby,  in  Procefs  of 
Time  introdue'd  among  them.  For  when  Mankind  began 
to  increafe  after  the  Flood,  and  they  were  taught  from 
JNoah  their  Fore-father  thus  to  worlhip  God  through  hope 
in  a  Mediator,  as  the  Knowledge  of  thofe  Divine  Truths 
which  he  deliver'd  to  them  began  to  decay,  and  Super - 
ftition  to  increafe  among  them,  they  began  to  determine 
themfelves  to  fuch  Mediators  as  their  own  Imaginations 
led  them  to  fancy,  and  fome  chofe  An gels ;  and  others 
Men  deceafed,  for  this  Office,  and  in  Procefs  of  Time 
erc£ted  Temples  and  Images  unto  them,  and  honour'd 
them  with  Divine  Worlhip,  in  order  to  render  them  the 
more  helpful  and  beneficent  unto  them.  The  Babylonians 
or  Chaldeans,  who  were  the  firft  form'd  State  after  the 
Flood,  lookM  on  Angels  to  have  been  the  Mediators  God 
had  appointed,  through  whom  they  were  to  come  unto 
him  j  and  for  this  Reafon  directed  their  Worlhip  to  the 
Sun,  and  Moon,  and  the  reft  of  the  Planets,  which  they 
fancy 'd  to  be  the  Habitations  (a)  where  thofe  Angels 
dwei It ;   and  alfo  creeled  Images  unto  them,   into  which 

they 


(a)  Hence  Arijiotle  feems  to  have  had  his  Do£lrine  of  the 
Intelligences  moving  the  Spheres ;  and  Plato  that  which  he 
caught  of  the  Stars  being  living  Bodies.  For  it  was  the  Opi- 
nion of  the  ancient  Chaldeans,  as  it  is  of  the  Sabii  now,  who 
are  defcended  from  them,  That  there  was  in  each  Star  an  An- 
gel in  the  fame  Manner  as  our  Souls  are  in  our  Bodies,  and  that 
the  Stars  are  animated  by  thefe  Angels,  and  hence  have  all 
their  Motion,  and  alfo  that  Influence  which  they  are  flippos'd 
to  have  over  this  World,  and  for  this  Reafon  was  it  that  the/ 
worlhtpped  them. 


A  Letter  to  the  Deists.  17? 

they  reckon'd  their  Influence  and  Divine  Power  did  de- 
fcend  and  remain  with  them,  when  thofe  Luminaries 
themfelves  were  fet  and  difappear'd  in  their  Horizon ;  fo 
that  their  Notion  was  to  make  their  Addrefles  through 
the  Images  to  the  Planets,  and  through  the  Planets  to  the 
Angels  that  dwelt  in  them,  and  through  the  Angels  to 
God  himfelf,  whom  they  acknowledg'd  to  be  the  One 
Supreme  Being,  who  was  the  Creator  and  Governor  of  all 
Things.  And  this  was  the  firft  Idolatrous  Religion  which 
was  eftablifli'd  in  the  World,  and  long  prevaiTd  over  a 
great  Part  of  it,  and  is  ftill  preferv'd  in  the  Eajt  among 
the  Seft  of  the  Sabians  even  to  this  Day.  But  the  Per  [tans 
not  liking  the  Worfhip  of  the  Planets  by  Images,  would 
endure  no  other  Symbol  to  reprefent  thofe  glorious  Lumi- 
naries by,  but  Fire  only,  of  which  they  reckon'd  them 
to  be  conftituted ;  and  therefore  where-ever  they  prevail'd, 
they  deftroy'd  all  Images  out  of  the  Temples,  and  plac'd 
Fire  in  their  ftead  ;  and  from  hence  the  Magi  or  the 
Wor/hippers  of  Fire  had  their  Original.  But  from  their 
having  one  Symbol,  they  fpeedily  came  to  the  afferting 
but  of  one  Deity  reprefented  by  it,  which  they  would  have 
to  be  Light,  and  that  of  the  Mixture  of  this  and  Darinefs, 
all  Things  in  this  World  were  compounded  j  that  Light 
was  the  Caufe  or  Principle  of  all  Good,  and  Darkaefs  the 
Caufe  or  Principle  of  all  Evil ;  and  therefore  under  the 
Symbol  of  Fire  they  worfhipp'd  Light  as  their  God,  but 
detefted  Darknefs  in  the  fame  Manner  as  we  do  the  Devil. 
And  from  hence  Manes  the  Heretick  had  his  two  Princi- 
ples, which  he  would  have  introdue'd  into  the  Christian 
Religion.  But  above  both  thefe  they  acknowledg'd  2 
Supreme  God,  in  Refpe£t  of  whom  their  God  Light  was 
but  an  inferiour  Deity,  or  a  God  Mediator,  by  whom 
they  were  to  have  Accefs  unto  him.  And  this  Religion 
pbtain'd  through  all  Perfia,  and  other  Parts  on  the  Eaft 
of  it,  and  doth  there  remain  even  unto  this  Day  among 
the  Perfees  in  India,  and  the  Inhabitants  of  the  Province 
ofKerman,  on  the  Southern  Coajt  of  Perfia.  But  the  Pra- 
ctice of  the  Babylonians  or  Chaldeans  in  worfhipping  their 
Gods  Mediators  by  Images,  obtain'd  in  all  the  Weftern 
Parts  of  the  World.  For  they  holding,  that  they  were 
to  have  Accefs  to  God  thro'  Angels  as  their  Mediators, 
and  to  the  Angels  through  the  Planets,  and  to  the  Planets 
through  the  Images  which  they  ere£ted  to  them,  did  give 

to 


176  A  letter  to  the  Deists. 

to  thofc  Images  the  Names  of  the  Planets,  and  under  thofe 
Names  paid  Divine  Woifhip  unto  them  ;  which  Idolatry 
pafiing  from  Babylon  or  Chaldea  into  Arabia,  and  from 
thence  to  the  Egyptians  and  Ph&nicians,  was  by  them  car- 
ry'd  into  Greece,  and  from  thence  fpread  it  felf  into  all 
Parts  on  this  Weftern  Side  of  the  World,  as  that  of  the 
Magi  did  on  the  Eastern.  For  the  chief  Gods  of  the 
Greeks,  as  well  as  the  Names  by  which  they  were  call'd, 
came  from  the  Egyptians  and  Phoenicians,  and  were  no 
more  than  the  Images  by  which  the  Babylonians  worship- 
ped the  Sun,  Moon,  and  other  Planets,  with  the  Names 
of  thofe  Planets  given  unto  them.  Afterward  indeed  they 
added  to  their  Number  other  Deities  alfo,  which  were 
originally  either  fome  of  the  fix'd  Stars,  or  elfe  the  Souls 
of  Men  departed,  as  of  Bel  or  Be Itu  among  the  Babylonians^ 
Abraham  and  Jfmael  among  the  Arabians,  Orm  and  O fir  is 
among  the  Egyptians,  zAEfculapius  and  Hercules  among 
the  Greeks,  and  Romulm  or  Quirintis  among  the  Romans, 
For  it  early  began  a  Cuftom  among  all  the  Worlhippers 
of  Images,  as  well  Greeks  as  Barbarians,  to  Deify  Men 
departed;  reckoning  thofe  who  liv'd  juftly  and  righteoufly, 
or  had  made  themfelves  eminent  by  any  great  and  worthy 
Actions  in  this  Life,  to  have  thofe  Habitations  allotted 
them  in  the  Heavens  above,  where  they  were  in  a  Capa- 
city to  be  Mediators  to  God  for  them;  and  therefore  they 
offer'd  Divine  Worfhip  to  them  as  fuch.  And  this  was 
it  that  gave  Occaiion  to  fo  many  Apotheojes's  or  Deifica- 
tions among  them,  and  fo  vaftly  encreas'd  the  Number  of 
their  Gods  in  all  the  Idolatrous  Parts  of  the  Worlds  and  al- 
fo the  various  Methods  of  Superftition,  whereby  they  paid 
their  Worihip  unto  them.  Yet  they  all  flill  held  to  their 
Notion  of  One  Sttpreme  God,  and  reckon'd  all  the  others 
to  be  no  more  than  God's  Mediators  under  him.  And 
this  One  God,  whom  they  held  to  be  made  of  none,  and 
to  be  the  Maker  or  Father  of  all  things  elfe  that  are,  was 
among  the  Chaldeans  of  old  (  as  ftill  among  the  Sabians, 
who  are  the  Remainder  of  them  )  call'd  Deus  Deorum, 
and  among  the  Arabs,  Allah  Taal,  i.  e.  the  High  or  Su- 
preme God ;  and  agreeable  hereto,  among  the  Greehs,  was 
there  alfo  their  cr»'Sj$>  avSpwv  ts  ^soT v  ts  i.  e.  One  Supreme 
God,  who  was  the  Father  both  of  Gods  and  Men.  And  thus 
far  in  Anfwer  to  your  Queftion,  have  I  given  you  an 
Account  how  all  the  FalJ'e  Religions  in  the  Heathen  H  orid 

had 


A  Letter  to  the  Deists.  177 

had  their  Original ;  and  herein  I  have  been  the  longer, 
for  the  fake  of  two  Reflexions  which  are  obvious  for  you 
to  make  hereon. 

1  ft.  That  the  Notion  of  a  Mediator  between  God  and 
Man,  was  that  which  did  run  through  all  the  Religions 
that  ever  were  in  the  World,  to  the  coming  of  Jeffs* 
Chrijt,  and  was  the  fundamental  Principle  which  pre- 
vail d  in  every  one  of  them,  as  to  all  the  Worfhip  which 
was  pra&is'd  in  them,  which  could  no  otherwife  become 
fo  univerfal  among  Mankind,  but  by  a  Tradition  as  uni- 
verfally  deliver'd  unto  them.  And  what  can  better  ac- 
count both  for  this  Tradition,  and  alfo  the  Univcrfality  of 
it,  than  what  is  deliver'd  unto  us  in  Scripture,  of  our 
being  defcended  from  one  common  Parent,  who  on  his 
Falffrom  the  Favour  of  God,  having  had  this  Promife  of 
a  Mediator  made  unto  him,  thro*  whom  we  mi^ht  be 
again  reconcil'd  unto  him,  tranfmitted  it  to  all  his  Po- 
fterity. 

2dly,  That  the  Miftakes  and  Errors  about  the  Wor- 
fhip of  God,  and  the  Service  we  owe  unto  him,  which 
Men  are  apt  to  run  into,  when  left  to  the  Conduit  of 
their  own  Light  only,  are  monftrous  and  endJefs,  and 
therefore  evidently  demonftrate  the  Neceflity  of  Divine 
Revelations.  For  if  God  doth  expeft  from  us  an  Account 
of  our  Anions,  it  is  neceflary  he  fhould  give  us  a  Law 
for  the  Rule  of  them ;  and  if  the  Law  of  our  Reafon 
alone  be  infufficient  for  this  (  as- from  the  continual  Er- 
rors and  endlefs  Abfurdities  which  Mankind,  when  left 
to  themfelves,  have  ever  hitherto  run  into,  it  doth  evi- 
dently appear  that  it  is  :  )  This  demonftrably  proves  the 
Neceflity  of  another  to  fupply  its  Defe£t,  and  that  in  our 
Cafe  we  muft  have  a  Revealed  Religion  as  well  as  a  iW 
turaly  or  elfe  we  can  have  no  certain  Knowledge  of  the 
Will  of  God,  or  any  of  thofe  Duties  of  Worlhip  and 
Service  which  we  are  to  perform  towards  him.  And  if 
this  proves  the  Neceflity  of  fuch  a  Rtvealed  Religion  ( as 
I  think  it  undeniably  muft,  to  every  one  that  beJieveg 
God  will  account  with  us  for  what  we  do;)  all  that  I 
have  farther  to  offer,  is,  That  you  would  thoroughly 
examine  and  confider  that  Holy  Christian  Religion  which 
we  profefs,  and  compare  it  with  all  the  other  Religions 
that  are  in  the  World  ;  and  if  it  does  not  appear  vaflly 
above  them  all,   the  worthieft  of  God  for  hiffl  to  give 


■  *  ■ ..... 


178  A  Letter  to  the  Deists. 

unto  us,  and  the  worthier!  of  us  to  oblerve,  and  that  not 
only  in  Refpe6t  of  the  Honour  given  to  him,  but  alfo  of 
the  Improvement  and  Perfection  brought  to  our  own 
Nature  thereby,  I  will  be  content  that  you  fhall  then 
perfift  to  believe  it  an  Impofture,  and,  as  fuch,  reject  it 
for  ever. 


Humphrey  Prideaux. 


A  N 


'7? 


A  N 


ACCOUNT 


O  F    T  H  E 


AUTHORS 

Quoted  in  this  Book. 


Arabic  Authors. 

Bui  Faragkim,  a  Phyfician  of  /Malaria  in 
Lejfer  Armenia,  of  the  Cbriftian  Religion. 
and  of  the  Sell  of  ti  e  Jacobites.  He  is 
an  Author  of  eminent  Note  in  the  Easl^ 
as  well  among  Mahometans  as  Chrijtians. 
His  Hjftory  of  the  Dynamics  is  from  the 
Creation  of  the  World  to  the  Year  of  our 
Lord  1284.  It  was  publiih'd  at  Oxford  with  a.  Lit  in 
Verfvm  by  Dr.  Poach,  A.  D.  1663.  He  flpurifli'd  about 
the  Time  where  his . Hijlorx  eivds.     His  Name  at  length  is 


Crcgoriits  Ebn  Hacim  Abul  Faragli. 


N  2 


AUl 


1 80  An  Account  of  the  Authors ' 

Abul  Feda,  an  Author  of  great  Repute  in  the  Eaft  for 
two  Books  xvhich  he  wrote  :  The  firft,  a  general  Geography 
of  the  World,  after  the  Method  of  Ptoler,  •  ;  and  the  other, 
a  general  Hiftory,  which  he  calls  the  E\  itome  of  the  Hiftory 
cf  Nations.  He  was  born  A.  D.  127  .  He  finifh'd  his 
Geography  A.  D.  132T  t  Twenty  Years  after  that  he  was 
advanc'd  to  the  Principality  of  Hamah  in  Syria,  from 
whence  he  is  commonly  call'd  Shahab  Hamah,  i.e.  Prince 
of  HxniAh,  where  after  having  reign'd  three  Years,  two 
Months,  and  thirteen  Days,  he  dy'd  A.  D.  1345.  being 
feventy  two  Years  old.  He  was  by  Nation  a  Turk,  of 
the  Noble  Family  of  the  Jobid<e,  of  which  was  Saladin  the 
famous  Sultan  of  Egypt.  His  Name  at  Length  is  ljmael 
Ebn  All  Al  Melee  al  Moaiyad  Amaddodin  Abttl  Feda. 
Ecchelenfis  quotes  him  by  the  Name  of  Jfmael  Shiahin- 
fhiah. 

Abunaz,ary    a   Legendary  Writer  of  the  Mahometans, 
much  quoted  by  Hottinger. 

Agar,  a  Book  of  great  Authority  among  the  Mahome- 
tans, faith  Guadagnol  (pag.  165.)  wherein  an  Account  is 
given  of  the  Life  and  Death  of  Mahomet.  Joannes  An- 
dreas makes  great  Ufe  of  it  under  the  Name  of  Azaer,  as 
doth  Bellonius  in  the  third  Book  of  his  Observations  under 
the  Name  of  Afaer.  Guadagnol  who  had  a  Copy  of  the 
Book,  calls  it  the  Book  Agar,  and  takes  molt  of  what  he 
objefls  againft  the  Life  and  Adtions  of  Mahomet  out 
of  it. 

Ahmed  Ebn  Edru,  an  Author  that  writes  in  the  De- 
fence of  the  Mahometan  Religion  againft  the  Chriftians 
and  the  Jews. 

Ahmed  Ebn  Tujeph,  an  Hiftorian  who  flouriih'd  A.  D. 
1599.  for  then  he  finifh'd  his  Hiftory. 

Ahmed  Ebn  Zin  Alahedin,  a  Nobleman  of  Hifpahan  in 
Perfia,  of  this  laft  Age,  who  hath  wrote  the  iharpeft  and 
acuteft  Book  againft  the  Chrijtian  Religion,  in  Defence 
of  the  Mahometan,  of  any  they  have  among  them  on  this 
Argument.  It  was  publiih'd  on  this  Occafion.  Ecbar, 
the  Great  Mogul,  Great  Grandfather  to  Aurang  Zeb,  who 
at  prefent  reigneth  in  India,  for  fome  Keafons  of  State, 
making  Show  of  encouraging  the  Chrijtian  Religion,  did 
in  the  Year  1595  write  to  Matthias  de  Albuquerque^ 
then  Viceroy  of  the  Portuguese  in  lnd\a,  for  fome  Priejis 
lo  be  lent  to  him  to  His  Court  at  Agra*    The  Perfons 

pjtch'd 


quoted  In  this  Booh  181 

pitch'd  upon  For  this  Million,  were  Jeronimo  Xavier,  then 
Reftor  of  the  Colledge  of  the  Jefuits  at  Goa,  and  Emanuel 
Pigneiro,  and  Benedict  de  Gois,  two  others  of  that  Society. 
On  their  coming  to  Agra,  they  were  very  kindly  receiv'd 
by  the  Mogul,    and  had  a  Church  there  built  for  them 
at  his  Charges,    and  many  Privileges  and    Immunities 
granted  unto  them,  which  on  the  Death  of  Ecbar  (which 
happen'd  A.  D.  1604.)  were  all  confirmed  to  them  by  his 
Succeflbr  Jehan  Guire.    At  the  Command  of  this  Ecbar, 
Xaverius   wrote  two  Books  in  Perfian  (which  is  the  Lan- 
guage of  that  Court;  )    The  firft,    the  Hijfory  of  Jeftf* 
Chrifi,  colle&ed  for  the  moil  Part  out  of  the  Legends  of 
the  Church  of  Rome,    which  he  intended  to  be  inftead  of 
the  Gefpel  among  them  ;    and  the  other  call'd  A  Looking- 
Glafs,  fhemng  the  Truth,  whicii  is  a  Defence  of  the  Do- 
ctrines of  that  Gofpel  againft  the  Mahometans-     What  the 
former  i=,    thofe  who  have  the  Curiofity  to  fee  what 
kind  of  Gofpel  the  Jefuits  preach  in  the  Eaft,  may  fatisfy 
themfelves,  for  the  Book  is  tranflated  into  Latin  by  De 
Dieu,     and   was  publiih'd   by  him  with   the  Original , 
A.  D.  1629.  This  Gofpel  of  the  Jefuits  was  firft  prefented 
to  Ecbar  by  Xaverim   at  Agra,    A.  D.     1602.    But  the 
other  Book    was  not  publiih'd  till  a  Year  or  two  after. 
When  it   firft  came  abroad,    it  unluckily  fell   into  the 
Hands    of  this  learned  Perfian  Gentleman,    who   imme- 
diately wrote  an  Anfwer  to  it,  which  he  calls  The  Brufher 
of  the  Looking-Glafs,    wherein  he  makes  terrible  Work 
with  the  Jefuit,  through  the  Advantages  which  he  gave 
him  by  teaching  the  Idolatry  and  other  Superfiitions  and 
Errors  of  the  Church  of  Rome,    for  the  DoSlrines  of  Jeftts 
Christ.     When  this  Book  came  abroad,  it  fo  alarm'd  the 
Colledge  de  propaganda  Fide  at   Rome,    that  they  immedi- 
ately order'd  it  to  be  anfwer 'd.      The   firft  who  was  ap- 
pointed  for  this    Work   was  Bonaventura   Malvafia,   a 
Francifcan  Fryar  of  Bononia,    who  publiih'd    his   Diluci- 
datio  Speculi  vtrum  monflramis,  in  Anfwer  to  this  Brufher, 
A.  D.  1628:     But  this,    I  fuppofe,  not  being  judg'd  fo 
fufficient  by  the  College,  they  appointed  Philip  Guadagnol, 
another  Franciscan   Fryar,    to   write   a    fecond  Anfwer 
thereto.    And   on    this  Occafion  he  compos'd  his  Book 
fhTd   Apologia  pro  Chrijliana  Religione,  which  was  pub- 
liih'd at  Rome  firft   in  Latin,  A.  D.  163 1,    and  after  in 
Arabic,  1637.     For  this,   I  fuppofe,   meeting  with  bet- 
N  3  tet 


1 82  An  Account  of  the  Authors 

ter  Approbation  from  the  College,  they  order'd  it  to  be* 
tranilated  into  that  Language;  and  it  being  accordingly 
done  by  the  fame  Author,  they  fent  it  into  the  Ea(l  to 
be  difptrs'd  among  the  Mahometans,  for  the  Defence  of 
the  Jefuirs  Looiing-Glafs  again  ft  this  rude  Brujher  of  it. 
But  lis  Performance  doth  by  no  Means  anfwer  the  De- 
sign, abundance  of  his  Arguments  being  drawn  from  the 
Authorities  of  Popes,  and  Councils,  which  will  never  con- 
vince an  Infidel  of  the  Truth  of  the  Chrijtian  Religion, 
how  much  Noife  foever  they  may  make  with  them  among 
thofe  of  their  own  Communion. 

AlBcchari,  an  eminent  Writer  .of  the  Traditionary  Do- 
Urines  of  the  Aiahometan  Religion.  He  is  reckon 'd  by 
Johannes  Andreas,  c.  :>.  and  Bdhnius,  Jib.  3.  c.  4.  to  be 
one  of  the  Six  Dollors,  who,  by  the  Appointment  of  one 
of  the  Califs,  meeting  at  Damafcus,  firft  made  an  Attihen- 
tick  ColleUim  of  all  thofe  Traditions  which  make  up  their 
Sonnah.  His  Book  contains  the  Pandetls  of  all  that  re- 
lates either  to  their  Law  or  their  Religion,  digefted  under 
their  fever.nl  Titles  in  Thirty  Books,  and  is  the  ancient- 
eft  and  moil  authentick  which  they  have  of  this  Matter, 
and,  next  the  Alcoran,  of  the  greatcft  Authority  among 
them.  He  was  born  at  Bochara  ill  Cmarajmia,  A.  D.  8cp. 
and  dy'd  A.  D.  86p. 

AlCoran,  i.  e.  The  Bock  to  be  read,  or  the  Legend,,  it  is 
the  Bible  of  the  Mahometans.  The  Name  is  borrow'd 
from  the  fiehnw  Karo  or  Miha  (  Words  of  the  fame 
Root  as  well  as  Signification,  with  the  Arabicl  Al  CcranJ 
by  which  the  Jem  call'd  the  Old  Ti :  (lament ,  or  any  Part 
of  it;  and  fo  any  Part  of  the  Mahometan  Bi  ble  is  call'd 
Al'corm.  The  whole  together  they  call  Al  Aiojhap,  i.  e. 
The  Book,  which  alfo  in  Refpcct  of  the  Chapters,  into 
which  it  is  divided,  they  call  Al  Furkan,  from  the  Ara- 
lic  Word  Faraka,  whi  h  from  the  Hebrew  Pharack  digni- 
ties to  divide  or  di/tinguifh :  but  others  will  have  that 
Bock  to  te  fo  call'd  in  Refpecl  of  the  Matter  or  Doctrine 
therein  containd,-  "becaufe,  fay  they,  it  diftinguimetrr 
Good  from  Evil. 

It  hath  been  lately  publifli'd  in  Arabic,  with  a  large 
Preface  before  it  in  Latin,  by  Abraham  Hincklcman  at 
Hamburg,  A.  D.  1604.  Had  he  added  a  Latin  Verfion, 
he  would  hive  made  it  much  more  uleful.  For  that 
which  hath  been  publifli'd  by  Bibliandcr  for  a  Latin  Ver- 
fion 


quoted  in  thu  Bool.  1 8  3 

/ion  of  the  Alcoran,  is  only  an  abfurd  Epitome  of  it,  com- 
pos'd  by  Roberttu  Retinenfis,  near  600  Years  ago,  whereby 
the  Senfe  of  the  Original  is  fo  ill  reprefented,  that  no 
one  can  by  the  one  fcarce  any  where  underftand  what  is 
truly  meant  by  the  other.  In  the  Year  1 647,  Andrew  dpi 
Ryer,  who  had  been  Agent  for  the  Trench  Merchants  at 
Alexandria,  publifh'd  a  Tranflation  of  it  in  French,  from 
which  it  had  been  put  into  Englifb  by  Alexander  Roffe. 
Hottinger  and  Plempim  much  commend  this  Tranflation, 
and,  indeed,  it  muft  be  faid  that  it  is  done  as  well  as  can 
be  expected  from  one  who  was  only  a  Merchant. 

Al  Fragani,  an  Ajlronomer  of  Fragana  in  Per  (la,  from 
whence  his  Name  Al  Fragani,  i.  e.  Fraganenfis,  by  which 
he  is  commonly  called.  His  Name  at  Length  is  Moham- 
med Ebn  Katir  Al  Fragani.  He  wrote  a  Book  called.  The 
Elements  of  Agronomy,  which  hath  been  feveral  Times 
publiih'd  in  Europe,  at  A\urenburg,  A.  D.  1537,  at  Paris,, 
A,  D.  1546,  at  Frank  forty  cum  Notts  Chriftmanni,  A.  D. 
1  ^90,  in  Latin ;  and  afterwards  by  Golim  in  Arabic  and 
Latin  at  Leiden,  A.  D.  i65p,  with  large  Notes,  of  great 
Ufe  for  the  underftanding  of  the  Geography  of  the  Eafi, 
He  flouriftYd  while  Al  Mamon  was  Calif,  who  dy'd 
A.  D.   833. 

Al  Ga-^ali,  a  famous  Phi'ofopher  of  Tufa  in  Perfia.  He 
wrote  many  Books,  not  only  in  Philofophy,  but  alfo  in 
Defence  of  the  Mahometan  Religion  againrt  Chriftians,Jevts, 
Pagans,  and  all  others  that  differ  therefrom,  whereof  one 
is  of  more  efpecial  Note,  entituled,  The  De  fruition  of  Phi' 
lofophers,  which  he  wrote  again!!:  At  Fambius,  and  Avicen- 
na,  and  fome  others  of  the  Arab  Phi'ofopf.ers  ;  who,  to 
folve  the  monftrous  AbfurJities  of  the  Mahometan  Religion, 
were  for  turning  many  Things  into  tigure  and  Allegory, 
which  were  commonly  underftoad  in  the  literal  Senfe, 
Thofe  he  violently  oppofeth  on  this  Account,  accusing 
them  of  Herefy  and  Infidelity,  as  Corrupters  o£the  Faith, 
and  Subverters  of  Religion,  whereon  he  had  the  Name  of 
Hoghatol  Eflam,  Zainoddin,  i.  e.  The  Dcmonftration  of 
Ai-xhomenfm,  and  the  Honour  of  Religion.  He  was  born 
A.  D.  1058-  and  dy'd  A.  D.  1 1 1 2.  His  Name  at  Length 
is  Abu.  Hammed  Ebn  Mohammed  Al  Gax.aH  Al  lufi. 

Al  Janabbi,  an  Hiftorian,    born  at  Janabba,  a  City  in 

Per  fir,  nor    far  from  Shiras.     His  Hiftery  comes  down  to 

the  Year  of  our  Lord  15.SS,  and  therein  he  tells  us  that 

N  4  *  he 


184  An  Account  of  the  Authors 

he  went  in  Pilgrimage  to  Mecca,  and  from  thence  to 
Medina,  to  pay  his  Devotions  at  the  Tomb  of  the  Im- 
poftor,  in  that  Year  of  Hegera  which  Anfwers  to  the  Year 
of  our  Lord  1 556.  His  Name  at  Length  is  Abbu  Ma- 
hammed  Muftapha  Ebnol  Saiyed  Hajan  Al  Janabi. 

Al  Ramus,  i.  e.  The  Ocean,  a  famous  Arabic  Diftionary 
fo  call'd,  becaufe  of  the  Ocean  of  Words  contain'd  in  it. 
It  was  written  by  Mohammed  Ebn  Jaacub  Ebn  Mohammed 
Al  Seirazi  Al  Firauzabadi.  He  was  a  Perfon  of  great 
Efteem  among  the  Princes  of  his  Time,  for  his  eminent 
Learning  and  Worth,  particularly  with  Jfmae I  Ebn  Abbas, 
King  of  Taman,  Bajazet  King  ofthe7»r£j,  and  Tamerlane 
the  Tartar,  from  the  laft  of  which  he  receiv'd  a  Gift  of 
Five  Thoufand  Pieces  of  Gold  at  one  Time.  He  was 
born  A.  D.  13  28,  being  a  Per  (tan  by  Birth,  but  he  liv'd 
moft  at  Sanaa  in  Taman.  He  finifti'd  his  Dictionary  at 
Mecca,  and  dedicated  it  to  Ifmael  Ebn  Abbot,  under  whofe 
Patronage  he  had  long  liv'd,  and  afterwards  dy'd  at  Zi- 
bit  in  Arabia,  A.  D.  141 4,  being  near  ninety   Years  old. 

Al  Kodai,  an  Hiftorian.  He  wrote  his  Hiftory  about 
the  Year  of  our  Lord  104^,  and  dy'd  A.  D.  1062.  His 
Name  at  Length  is  Abu  Abdolla  Mohammed  Ebn  Solamah 
Ebn  Jaafar  Al  Kodai. 

Al  Mafudi,  an  Hiftorian.  He  wrote  a  Hiftory  call'd 
the  Golden  Meadows,  but  in  what  Time  he  liv'd  I  do 
not  find.  His  Name  at  Length  is  AH  Ebn  Hofain  Al 
Mafudi.  He  wrote  alfo  another  Book,  wherein  he  makes 
it  his  Bufinefs  to  difcover  and  expofe  the  Fraud  which  the 
Chriftians  of  Jerufalem  are  guilty  of,  about  lighting  Can- 
dles at  the  Sepulchre  of  our  Saviour  on  Eafter-Eve.  For 
then  three  Lamps  being  plac'd  within  the  Chapel  of  the 
Sepulchre,  when  the  Hymn  of  the  RefurreElion  is  fung  at 
the  Evening  Service,  they  contrive  that  thefe  three  Lamps 
be  all  lighted,  which  they  will  have  believ'd  to  be  by 
Fire  from  Heaven,  *  and  then  a  Multitude  of  Chriftians 
of  all  Nations  are  prefent  with  Candles  to  light  them  at 
this  Holy  Fire,  which  hath  been,  a  fraudulent  Practice  kept 
up  among  them  for  many  Hundred  Years.  And  the  Em- 
peror Cantacuz,enus  was  fo  far  impos'd  on  by  this  Cheat, 

that 


*   Vide   W.  Malmsburienfcm  de  Geftts  Regum  Anglorum, 
lib.  4.<.  2./.  79,  fir/.  83. 


quoted  in  this  Book.  185 

that  in  his  Third  Apology  for  the  Christian  Religion  a- 
gainft  the  Mahometans,  he  makes  mention  of  it,  and 
urgeth  it  againft  thofe  Infidels,  as  a  Miracle,  which  being 
annually  perform'd  in  their  Sight,  ought  to  convince 
them  of  the  Truth  of  the  Christian  Religion,  and  convert 
them  thereto.  But  the  Impojture  hath  all  along  been  too 
well  known  to  the  Mahometans  to  be  of  any  fuch  Effedt 
with  them.  For  the  Patriarch  oft.  Jerusalem  always  com- 
pounds with  the  Mahometan  Governour  to  permit  him  to 
pra&ife  this  Trick  for  the  fake  of  the  Gain  which  it  brings 
to  his  Church,  and  annually  allows  him  his  Share  in  it. 
And  therefore,  inftead  of  being  of  any  Effeft  to  convert 
them,  it  becomes  a  Matter  of  continual  Scandal  among 
them  againft  the  Chriftian  Religion.  And  not  only  this 
Author,  but  Ahmed  Ebn  Edris,  and  moft  others  of  the 
Mahometans,  that  write  againft  the  Chriftian  Religion, 
obje£l  it  as  a  Reproach  thereto  (  as  in  Truth  it  is, )  and 
urge  it  with  the  fame  Earneftnefs  againft  the  Chriftian 
Religion,  that  Cantacuzenus  doth  for  it.  Al  Manfor 
Hahm  Beamrilla,  Calif  of  Egypt,  was  fo  offended  at  it, 
that  A.  D.  1007,  he  order'd  the  Church  of  the  Refurre- 
£tion  at  Jerujalem,  wherein  this  Chapel  of  the  Sepulchre 
itands,  to  be  for  this  very  Reafon  pull'd  down  and  raz'd 
to  the  Ground,  that  he  might  thereby  put  an  End  to  fo 
infamous  a  Cheat.  But  the  Emperor  of '  Conftantinoplc  ha- 
ving by  the  Releafe  of  Five  Thoufand  Mahometan  Cap- 
tives, obtain'd  Leave  to  have  it  re-built  again,  the  Im- 
pofture  hath  ftill  gone  on  at  the  fame  Rate,  and  it  is 
there,  to  the  great  Sport  of  the  Mahometans  ( who  come 
in  Multitudes  every  Year  to  fee  this  Farce)  a&ed  over  in 
their  Sight  in  the  fame  Manner  as  it  is  above  related  even 
unto  this  Day.  Thevenot,  who  was  once  prefent  at  it, 
gives  us  a  large  Account  of  this  whole  Foolery  in  the  firft 
Part  of  his  Travels.  Book  2.  Chap.  43. 

Al  Mojlatraf,  the  Name  of  a  Book,  written  by  an  un- 
known Author. 

Al  MotiarrezA,  the  Author  of  the  Book  call'd  Mogreb, 
he  was  born  A.  D.  11 43,  and  dy'd  A.  D.  121 3.  His 
Name  at  Length  is  Najir  Ebn  Abil  Macarem  Abal  Phatah 
Al  Motamzi.  He  was  of  the  Sect  of  the  Motazali,  and 
feems  by  his  laft  Name,  Al  Motarrezi,  (  by  which  he  is 
ufually  calfd  )  to  have  been  by  Trade  a  Taylor,  that  be- 
ing the  Signification  of  the  Word  in  Arabic. 

AjfamA- 


l8£  An  Account  of  the  Authors 

AJfamael,  a  Book  much  quoted  by  Johannes  Andreas] 
and  alfo  by  Guadagndl. 

Bidarvi,  a  famous  Commentator  on  the  Alcoran.  He 
dy'd  A.  D.  1293.  ^s  Name  at  length  is  JMaferod- 
din  Abdul/ah  Ebn  Omar  Al  Bidarvi.  His  Commentary  is 
written  for  the  mod  Part  out  of  Zamachfhari. 

Kazmni,  an  Arabic  Author,  fo  call'd  from  the  City 
Kdfmn*  His  Name  at  Length  is  Zacharias  Ebn  Maham- 
med  Ebn  Mahmud  Al  Kafnini.  In  what  Age  he  iiv'd  I 
cannot  find. 

Dialogus  Mahometls  cum  Abdollah  Ebn  Salem,  a  Book 
wrote  in  Arabick',  containing  a  great  many  of  the  Foole- 
ries of  the  Mahometan  Religion,  under  the  Form  of  a 
Dialogue  between  Adahomct  and  this  Jew,  who  was  his 
chief  Helper  in  forging  the  Imposture.  It  was  tranflated 
into  Latin  by  Hermannus  Dalmata;  and  that  Verfion  of  it 
is  publifh'd  at  the  End  of  the  Latin  Alcoran  fet  forth  by 
Bibliandcr. 

Difputatio  Chifliani  contra  Saracenttm  de  Lege  Mahometis. 
It  was  written  in  Arabic  by  a  Chrifhan,  who  was  an 
Officer  in  the  Court  of  a  King  of  the  Saracens,  to  a  Ma- 
hometan Friend  of  his,  who  was  an  Officer  with  hirn  in 
the  fame  Court,  and  contains  a  Confutation  of  the  Maho- 
metan Religion.  P<  ter,  the  famous  Abbot  of  Cluny  in 
Burgundy,  who  flouriflVd  A.  D  I  130,  caus'd  it  to  be 
tranflated  into  Latin  by  peter  of  Toledo;  an  Epitome  of 
which  is  printed  with  the  Latin  Alcoran  by  Bibliander, 
taken  out  of  the  24th  Book  of  the  Speculum  Hijloriale  of 
Vincentius  Bcllovacenfis. 

Elmacinus,  an  Hiilorian  of  the  Chrifiian  Religion.  His 
Hiftory  is  from  the  Creation  of  the  World  to  the  Year  of 
our  Lord  1 1 1 8-  The  latter  Part  of  it,  which  is  from  the 
Beginning  of  Makorr.etijm,  was  puHilh'd  by  Erpenins,  un- 
der the  Title  of  Hiftoria  Saracenica,  A.  D.  i62«>.  He  was 
Son  to  Tafer  AlAmid,  who  was  Secretary  of  the  Council 
of  War  under  the  Sultans  of  Egypt,  of  the  Family  of  the 
Jobidte,  for  45  Years  together,  and  in  the  Year  of  our 
Lord  1238,  (in  which  his  Father  dy'd)  fuceeded  him  in 
his  Place.  His  Name  at  Length  is  Geprgitts  Ebn  Amid  ; 
and  for  his  eminent  Learning  he  was  alfo  ftil'd  Ai  Shaich 
Al  Rails  A]  Macin,  i.  e.  The  prime  Doclor,  folidiy  Learned. 
The  lafl:  of  which  Titles,  Aimacin,  was  that  whereby 
Erpmius,    (  who  pronounceth  it  Eimancin  )    chofc  to  call 

hi  in  ; 


quoted  in  this  Booh  187 

him  ,-  but  by  others  lie  is  generally  quoted  by  toe  Name 
Ebn  Amid. 

Ebnol  Athir,  a  Mahometan  Author,  who  was  born 
A.  D.  1149*  and  dy'd  A.  D.  1200.  His  Name  at 
Length  is  Abttjfaadat  Al  Moharac  Ebn  Mohammed  Al 
Shaibani  Ebnol  Athir  Al  Jazari  Magdoddin. 

Alt  Ebnol  Athir,  an  Hiftorian,  Brother  to  the  former 
Ebnol  Athir.  His  Name  at  Length  is  Abul  Hafan  Ali 
Ebn  Mohammed  Al  Shaibani  Ebnol  Athir  Al  Jazari  Ezzod- 
din.  He  was  born  A.  D.  1160,  and  dy'd  A.  D.  1232. 
His  Hiftory,  which  he  talis  Camel,  is  from  the  Beginning 
of  the  World,  to  the  Yea'r  of  our  Lor,!   1230. 

Ebnol  Kaffai,  Author  of  the  Book  call'd  Taarifaty  which 
is  an  Explication  of  the  various  Terms  us'd  id  Arabic 
by  Philofophers,  Lawyers,  Divines,  and  other  Sorts  of 
learned  Profeflions  among  them. 

Ebn  Pbares,  a  Mahometan   Author,  who  dy'd  A.  D. 

IOCO. 

Eutyckim,  a  Chriftian  Author  of  the  Seel  of  the  Mel- 
chites,  his  Name  in  Arabick  is  Said  Ebn  Batrick.    He  was 
born  at  Cair  in  Egypt,  A.  D.  876,  and  became  very  emi- 
nent in    the  Knowledge  of  Phyftch,    which  he  praftis'd 
with  great  Reputation,  being  feckon'd  by  the    Mahome- 
tans themfelves  to  have  been   one  of  the  eminenteft  Phy- 
ficians  of  his  Time.    But  towards  the  latter  Part  of  his 
Life  giving  himfelf  more  to  the  Study  of  Divinity,  he  was 
A.  D.  933,   chofen  Patriarch  of  Alexandria  for  his  Sect, 
(for  there  was  another  Patriarch  of  that  Place    for  the 
Jacobites  at  the  fame  Time  )    and  then  he  firft  took  the 
Name  of  Entychim.     But  he  happen'd  not  to  be  fo  accep- 
table to  his  People;  for  there  were  continual  Jars  between 
them  until  his  Death,  which  happen'd  {even  Years  after, 
A.  D.  940,    His  Annals  of  the  Church  of  Alexandria  were 
publiih'd  at  Oxford   in  Arabic  and  Latin  by  Dr.  Pocock, 
A.  D.  16*56,  at  the  Charge  of  Mr.  Selden,  and  this  is  the 
Meaning  of  thefe  Words  in  the  Tide-Page,    [Johanne  Sel- 
deno  Chorago~]  for  he  who  was   the  Ckoragm  in  the  Play, 
always  was  at  the  Charges  of  exhibiting  the  Scenes.  And 
therefore    Mr.  Selden  having  born    the  Expences  of  this 
chargeable  Edition,  the  molt  worthy  and  learned  Author 
of  that  Verfion  acknowledged  it  by  thofe  Words  in  the 
Title  Page,  which  feveral  having  miftaJcen  to  the  robbing 
him  of  the  Honour  of  his  Work,    as  if  Mr.  Selden  h.id 
I  begun 


i88  An  Account  of  the  Authors 

begun  the  Tnnflation  and  Dr.  Pocock  finifiYd  it,  I  can- 
not but  do  this  Juftice  to  that  worthy  Perfon,  now  with 
Go  J,  to  clear  this  Matter.  For  he  needed  no  Partner  in 
any  of  his  Works.  The  Translation  was  totally  his  and 
only  the  Charges  of  printing  the  Book  Mr.  Selden's. 
Mr.  Selden  did,  indeed,  publilh  a  Leaf  or  two  of  the 
Author,  which  he  thought  would  ferve  his  Purpofe  to 
exprefs  his  Spight  againft  the  Bifhops  of  the  Church  of 
England,  in  Revenge  of  the  Cenfure  which  was  infli£ted 
on  him  in  the  High  Commiffion  Court  for  his  Htftory  of 
Tythes ;  but  he  made  thofe  Slips  in  that  Verfion,  that  Dr. 
Pocock  was  not  at  all  eas'd  of  his  Labour,  by  having  that 
little  Part  of  it  tranflated  to  his  Hands. 

Liber  de  Generatione  &  Nutritura  Mahometis,  a  mofl 
frivolous  and  filly  Trail,  wrote  originally  in  Arabic  ; 
and  being  tranflated  into  Latin  by  Hermanntts  Dalmata, 
is  publifrYd  with  the  Latin  Alcoran  by  Bibliander. 

Geograpkia  JSIubienfis,  fo  the  Book  is  call'd  by  Sionita 
and  Hefronita,  who  publifh'd  it  in  Latin  with  a  Geogra- 
phical Appendix  annex'd  thereto,  A.  D.  i6lp.  But  this 
Book  is  only  an  Epitome  of  a  much  larger  and  much  bet- 
ter Book  written  by  Sharif  Al.  Adrift,  at  the  Command 
of  Roger,  the  fecond  of  that  Name,  King  of  Sicily,  for 
the  explaining  of  a  Terreftrial  Globe,  which  that  King 
had  caus'd  to  be  made  of  a  very  large  Size,  all  of  Silver. 
He  finilh'd  this  Work  A.  D.  1153,  and  entituled  it 
Kctab  Roger,  i.  e.  the  Book  of  Roger,  from  the  Name  of 
him  who  employ 'd  him  to  compofe  it.  The  Author  was 
of  the  Race  of  Mahomet,  and  therefore  is  call'd  Sharif, 
which  Word  fignifieth  one  of  a  noble  Race,  efpecially 
that  cf  Mahomet,  and  was  defcended  from  the  noble  Fa- 
mily of  the  Alrifida,  who  reign'd  in  fome  Parts  of  Afri- 
ca, and  therefore  he  is  call'd  Al  Adrift,  that  is,  of  the 
Family  of  Adris.  His  Name  at  Length  is  Abu  Abdollah 
Mohammed  Ebn  Mohammed  Ebn  Adris  Amir  Olmuminin, 
There  was  a  very  fair  Copy  of  this  Book  among  Dr.  Pa- 
cock's  Arabic  Manufcripts. 

Georgia*  Monachta,  Abbot  of  the  Monaftery  of  St.  Si- 
meon. He  wrote  a  Tract  in  Defence  of  the  Chriftian  Re- 
ligion againft  the  Mahometans,  which  is  a  Difputation  he 
had  with  three  Mahometans,  of  whom  the  chief  Spokef- 
man  was  Abjulama  Ebn  Saar  of  MojuU 

Jauhai 


quoted  hi  this  Book.  i89 

Jauhari,  the  Author  of  a  famous  Arabic  Di&ionary, 
call'd  Al  Sahah :  His  Name  at  Length  is  Abu  Klajer  Ijmad 
Ebn  Hammad  Ai  Jauhari.  He  was  by  Nation  a  Turk, 
He  dy'd  A.  D.  1007.  This  is  reckon'd  the  beft  Di£tio- 
nary  of  the  Arabic  Language  next  Kamus.  Golius  makes 
his  Arabick  Lexicon  moftiy  out  of  it. 

JaUlani,  i.  e.  the  Two  Jalals.  They  were  two  of  the 
fame  Name,  who  wrote  a  ihort  Commentary  upon  the 
Alcoran,  the  firft  began  it,  and  the  fecond  finifh'd  it. 
The  firft  was  call'd  Jabal  Oddin  Mohammed  Ebn  Ahmed 
Al  Mahalli  j  and  the  fecond  Jalal  Oddin  Abdorrakman 
Al  Ofyuti.  This  latter,  on  the  Death  of  the  former, 
finifh'dthe  Book,  A.  D.  1466,  and  was  alfo  Author  of  a 
Hiftory  called  Mez,har. 

Shahrejlhani,  a  Scholaftical  Writer  of  the  Mahometan 
Religion.  He  was  born  at  Shahrefian,  A.  D.  1074,  aR(^ 
dy'd  A.  D.  11 54. 

Safioddin,  the  Author  of  a  certain  Geographical  Dictio- 
nary in  the  Arabic  Tongue. 

Zamacjhari,  the  Author  of  a  Book  called  Al  Chejhaf, 
which  is  a  large  Commentary  upon  the  Alcoran,  and  that 
which  is  of  the  beft  Efteem  among  the  Mahometans  of  any 
of  its  Kind.  His  Name  at  Length  is  Abul  Cafem  Moham- 
med Ebn  Omar  Ebn  Mohammed  Al  Chowarafmi  Al  Zamach- 
Jbari.  He  was  born  at  Zamachfhar^  a  Town  of  Chowa- 
rafmia,  A.  D.  1074,  anc*  ^y'd  A.  D.  1143. 


Hebrew  and  Chaldee  Authors, 

C  Hal  dee  Paraphrafe  f  an  Interpretation  of  the  OU 
Teftament  in  the  Chaldee  Language.  That  of  Qnke- 
los  on  the  Pentateuch,  and  that  of  Jonathan  on  the  Pro- 
phets, are  ancient,  being  written,  according  to  the  Ac- 
count which  the  Jews  give  of  them,  before  the  Time  of 
our  Saviour.  But  thofe  which  are  on  the  other  Parts  of 
Scripture,  as  alfo  that  which  bears  the  Name  of  Jonathan 
on  the  Law,  were  written  by  fome  later  Jem.  The 
Author  of  the  Chaldee  Paraphrafe  on  Job,  the  PJalms  and 
Proverbs,  was  Rabbi  Jofeph  Ctcus. 

Sepher 


1 90  An  Account  of  the  Authors 

Sepher  Court,  a  Book  written  by  Way  of  Dialogue  be- 
tween a  Jew  and  the  King  of  the  Coz,ars,  from  whence 
it  hath  its  Name  Sepher,  Cozjri  or  Coz,ari,  i.  e.  the  Book  of 
the  Cozar.  The  Author  of  it  was  Rabbi  Judah  Levita,  a 
Sp*ni/b  Jew,  who  wrote  the  Book  originally  in  Arabic 
about  the  Year  of  our  Lord  1 140,  and  from  thence  it  was 
tranilated  into  Hebrew  by  Rabbi  Judah  Ebn  Tibbon,  in 
which  Tranflation  it  was  publiih'd  by  Buxtorf,  with  a 
Latin  Verlion,  A.  D.   1660. 

Rabbi  David  Kimchi,  a  famous  Jewifh  Com  men  ta- 
Itor  on  the  Old  Teftament.  He  was  by  Birth  a 
Spaniard,  Son  to  Rabbi  Jofeph  Kimchi,  and  Brother  to 
Rabbi  Mojes  Kimchi,  both  Men  of  eminent  Learning  a- 
mong  the  Jews ;  but  he  himfelf  far  exceeded  them  both, 
being  the  beft  Grammarian  in  the  Hebrew  Language 
which  they  ever  had,  as  is  abundantly  made  appear  not 
only  in  his  Commentary  on  the  Old  Teftament  (  which 
gives  the  greateft  Light  into  the  literal  Senfe  of  the  He- 
brew Text  of  any  extant  of  this  kind)  but  alfo  in  a  Gram- 
mar and  Dictionary  which  he  hath  wrote  of  the  Hebrew 
Language}  both  by  many  Degrees  the  beft  of  their  Kind  t 
The  iirft  of  thefe  he  calls  Michol,  and  the  other  Sepher 
Shoraflnm,  i.  e,  the  Book  of  Root;.  Buxtorf  made  his  The- 
saurus Lingua.  Hebr&&  out  of  the  former,  and  his  Lexicon. 
Lingua  Hebraa  out  of  the  latter.  He  HourihYd  about  the 
Year  of  our  Lord    t  27c. 

Adaimonides,  a  famous  Jewifh  Writer ;  his  Book,  Tad 
Hachazakah,  is  a  Digeft  of  the  Jewifh  Law  according  10 
the  Talmudifts.  His  Book  Morek  Nevcchim,  contains  an 
Explication  of  Words,  Phrafes,  Metaphors,  Parables, 
Allegories,  and  other  Difficulties  which  occur  in  the  Old 
Teftament.,  It  was  flrft  wrote  in  Arabic,  and  after  tranila- 
ted into  Hebrew  by  Rabbi  Samuel  Ebn  Judah  Ebn  Tibbcn, 
from  which  Tranflation  it  was  publilh  d  in  Latin  by 
Buxtorf,  A.  D.  1629.  He  was  born  at  Corduba  in  Spainy 
A.  D.  H3r,  but  iiv'd  moftly  in  Egypt,  from  whence  he 
is  commonly  cali'd  Rabbi  Mofcs  ss£gyptius,  where  he  dy'd 
A.  D.  12C8. 

Miflonah,  a  Collection  of  all  the  ancient  Traditions  of 
the  Jews,  to  the  Time  of  RabU  Judah  Hakfodifb,  the 
Compiler  of  it,  who  flourifh'd  about  the  Middle  of  the  fe- 
cond  Century,  in  the  Reign  of  the  Emperor  Antoninus 
Pius,     This  Book  is  the  Tfc#t  to  the  Talmud^  and  that  a 

Com- 


quoted  in  this  Booh  19I 

Comment  on  it.  The  Jerufalem  Talmud  was  compil'd 
by  {he  Jews  who  dvveJt  in  Juda.i,  about  300  Years  after 
Chrift ;  and  the  BabylonifJ?  Talmud  by  thofe  who  dwelt 
in  Mesopotamia,  about  ^00  Years  after  Chrift,  according 
to  the  Account  which  the  J  wife  Writers  give  of  them. 
But  there  are  feveral  Things  contained  in  the  latter, 
which  feem  to  refer  to  a  much  later  Date.  Thefe  three, 
with  the  two  Qddee  Paraphrafes  of  Onkelos  and  Jonathan, 
are  the  ancienteft  Boo1  s  which  the  Jews  have,  next  the 
Bible.  For  how  much  Noife  foever  may  be  made  about 
their  Rabbinical  Writers,  there  are  none  of  them  above 
feven  hundred  Years  old.  There  are  fome  of  them  indeed 
lay  Claim  to  a  much  ancienter  Date,  but  without  any 
Reafon  for  it. 


Greek  Authors. 

ARiftctelis  Ethica  &  Politica. 
Bartbolomai  Edeffeni  Confutatio  Hagarenl,  a  Greek 
Trad  againft  Mahometijm,  publilh'd  by  he  Moyne  among 
his  Varia  Sacra.    The  Author   was  a  Monk  of  Edcfia  in 
Mejopotamia.    In  what  Age  he  liv'd  it  doth  not  appear. 

Cantacuz,cnus  contra  Setlam  Mahcmeticam.  This  Book 
contains  four  Apologies  for  the  CbriiUan  Religion,  and 
four  Orations  aga'tnft  the  Mahometan s.  The  Author  had 
been  Emperor  oEConftantinople,  but  refigning  his  Empire 
to  John  Palaohgus  his  Son-in-Law,  A.  D.  1355,  he  retir'd 
into  a  Monaftery,  where  being  accompany'd  by  Meletius, 
formerly  called  Achamemid,  whom  he  had  converted  from 
Aiahomctil'm  to  the  Chriftian  Religion,  -he  there  wrote 
this  Book  for  the  faid  Meletius,  in  Anfwer  to  a  Letter 
written  to  him  by  Samp  fates,  a  Per  fun  of  Hijpahan,  to 
reduce  him  back  again  to  the  Mahometan  Superftition. 

Qdreni  Compendium  Hift or i arum,  an  Hiftory  from  the 
Beginning    of  the  World,     to    the   Year   of  our  Lord 

thryfoftomi   Homilia. 

Cwftitatio  Mahometii,  a  Creel  Tra<5t,  publifh'd  by  Le 
Moyne  among  his  Varia  Sacra  ;  the  Authors  not 
ki;own. 

Limy- 


I  $2  dn  Account  of  the  Authors 

Dionyfii  Halicarnajji  Antiquitates  Romana. 
Eufebii  Hiftoria  Erclefiajtica,  and  Pntparatio  Evangelic*. 
Hitrocles,  the  Fomenter  and  chief  Manager  of  the  tenth 
Perfecution  againft  the  Chriftians.  He  was  firft  Governor 
of  Bythinia,  and  after  of  Egypt,  in  both  which  Places  he 
profecuted  the  Chriftians  with  the  utmoft  Severity  ;  and 
not  content  herewith,  he  alfo  wrote  two  Books  againft 
them,  which  he  call'd  A6yes  <p!\a>JJ9«?,  wherein,  among 
other  Things,  he  compar'd  Apollonius  Tyaneus  with  Jefrn  . 
Chrift,  and  endeavour'd  to  prove  him,  in  working  of  Mi- 
racles to  have  been  equal  to  him ;  to  which  Particular 
Eufebius  wrote  an  Anfwer,  which  is  ftill  extant  among  his 
Works ;  but  thefe  Books  of  Hierocles  are  now  wholly  loft, 
excepting  fome  Fragments  preferv'd  in  the  faid  Anfwer 
of Eufebius. 

Jofepki  Antiquitates  Judaic*,  and  de  Bello  Judaico. 
Origines  contra  Celjum. 
Philojiratus  de  Vita  Apollonii  Tyanei. 
Pklegon  Trali! anus,  a  Freed  Man  of  Adrian  the  Empe- 
ror,  'fie  wrote  a   Chronicon  or  Hiftory,  which  he  call'd 
The  Hiftory  of  the  Olympiads.   It  contained  229  Olympiads, 
whereof  the  laft  ended  in  the  fourth  Year  of  the  Emperor 
Antoninus  Pius.     But  there  is  nothing  of  this  Work  now 
extant,  except  fome  few  Fragments,  as  they  are  now  pre- 
ferv'd in  fuch  Authors  as  have  quoted  it.    That  relating 
to  the  Eclipfe  of  the  Sun  at  our  Saviour's  Crucifixion  is 
preferv'd  in  Eufebius's  Chronicon,  and  is  alfo  made  Mention 
of  by  Origen,  in  his  ^th  Tra£t  on  St.  Matthews  Gofpel, 
and  in  his  fecond  Book  againft  Ceifus, 
Plato. 

Phtarchi  Vita. 
Strabonis  Gcographia. 
Socratis  Sckolafici  Hiftoria  EcclefiaftUa. 
Sozmeni  Hiftoria  Ecclefiaftica. 

Theophanis  Cironographia  ;  this  is  one  of  the  Byzantine 
Hiftorians,  and  contains  a  Chronological  Hiftory  of  the 
Rowan  Empire,  from  the  Year  of  our  Lord  285  to  the 
Year  813.  The  Author  was  a  Nobleman  of  Conftantino~ 
pie,  where  he  was  firft  an  Officer  of  the  Imperial  Court, 
but  afterwards  turning  Monk  wrote  this  Hiftory.  He 
was  born  A.  D.  758,  and  A.  D.  815  dy'd  in  Prifon  in 
the  lfland  of  Samothracia}  a   Martyr  for  Image- Worihip, 

2  for 


quoted  in  this  Booh  195 

For  which  he  had  heen  a    zealous  Champion   in  the  fe- 
cond  Council  of  Nice. 

Zonar&  Compendium  Hijtoriarum.  Another  of  the  By- 
zantine Hiftorians.  1 1  contains  an  Hiftory  from  the!  Be- 
ginning of  the  World  to  the  Death  of  J'exitu  Comnems, 
Emperor  of  Conftantinople ;  which  happen'd  A.  D.  11 18, 
when  the  Author  flourifh'd.  He  was  firft  a  prime  Officer 
of  the  Imperial  Court  at  Conftantinople  j  but  <  afterwards 
became  an  Ecclefaftici ,  and  is  the  fame  who  wrote  the 
Comment  on  the  Creek  Canons. 


o 


Latin 


I  94  An  Account  of  the  Authors 


$&w 

rflffjHFlV  ^JnPP*" 

f^®C 

ipMrl 

miffle^ ' 

pp™f  JSSjpJ^g^^^i^B 

§§^ 

Latin  Authors,  Ancient 
and  Modern. 


AMmiani  Marcellini  Hiftoria. 
Anaftafii  Bibiiotbecarii  Hiftoria  Ecde/iajtica.      The 
Author  was  a  Frieft  of  the  Church  of  Rome,  and  Library- 
Keeper  to  the  Pope.    He  flourifh'd  about  the  Year  of  our 
Lord  870. 

Bellonii  Obfervationcs  de  Lock  ac  Rebus  Memorabilibus  in 
Afta.  This  Book  was  firft  publihYd  in  French,  A.  D. 
1 5^3,  and  after  ia  Latin,  A.  D.  1585?. 

Bccharti  Hierezoicon. 

Busbeqtiii  EpiftoU,  the  Author  was  Ambtfjador  from  the 
Emperor  Ferdinand  the  Firft  to  the  Port,  from  whence  he 
wrote  his  Epiftlcs. 

Buxtorfii  Lexicon  Ralbinicum. 

Buxtorfii  Synagoga  Judaic** 

Caroli  a  Sanfio  Panto  Geographia  -fatna,  five  Notitia  anti- 
qua  Epifcopatunw  EcclefiA  Univerja.  Lutetia  Parifiorum, 
A.  D.  1 641. 

Clens.rdi  Epiftoht.  The  Author  of  thefe  Epi  flies  was  the 
moft  famous  Grammarian  of  his  Age,  Out  of  Love  to  the 
Arabic  Tongue,  he  went  to  Fez,  on  Purpofe  to  learn  it, 
A.  D.  1540.  when  well  advanced  in  Years,  from  whence 
he  wrote  many  Things  in  his  Epiftles,  of  the  Manners  and 
Religion  of  the  A'lahometans.  He  dy'd  at  Granada  in  Spain 
2s  foon  as  he  rcturn'd. 

Cufani  Cnbratio  Al coram.  The  Author  of  this  Book  was 
the  famous  Nicola*  de  Cufa,  the  emincntcft  Scholar  of  the 
A  ge  in  which  he  1  iv'd.     In  the  Year   1448  he  was  made 

Cardi- 


quoted  hi  this  Book.  j  g  * 

Cjrdinal  of  Rome,  by  the  Title  of  St.  Peter  sad  Vinculc^ 
and  dy'd  Af  D.  1464,  about  ten  Years  after  the  Turks 
thad  taken  Conjiantinople.  Which  feems  to  have  given  him 
the  Occalion  of  writing  this  Book,  that  fo  he  might  pro- 
vide  an  Antidote  againft  that  Falfe  Religion,  which  on 
that  Suecefs  had  gotten  fo  great  an  Advantage  for  hi 
farther  fpreading  it  feJf  in  thofe  Parts  of  the  World, 
for  it  appears  by  the  Dedication,  that  this  Bonk  was  not 
written  till  after  the  Lofs  of  that  City  ;  it  being  dedica- 
ted to  Pope  Pius  SecHndus,  who  enter'd  not  on  the  Papacy 
till  the  Turks  had  been  about  three  Years  in  Poiieflion 
of  it. 

Abrahami-Ecchcllenjis  Hiftoria  Arabum.      This  Book   is 
ubjoin'd   to  his   Chronic  n  Orientate,    in  two  Parts,  col- 
e£ed  out  of  the  Arab  Writers.     The  Author  was  a  A4a- 
ronitTy   of  Mount  Libanus  in  Syria,    and  was  employ  d  as 
ProfeiTor  of  the  Oriental  Languages  in  the  College    de  pro- 
paganda Fide  at  Rome,  from  whence  abqut  the  Year  1 643, 
lie  vvascall'd  to  Paris,  to  affift  in   preparing  the  great  Po- 
lyglot t  Bible  fir  the  Prefs,  which  was    there   publi  thing, 
and  made  the  King's  ProfefTor  of  the  Oriental   Languages 
in  that  City.    The  Part  aflign'd  him  in  this  Work,    was 
that  which  they  had  before  employ 'd  Sionita  in,  a  Man  of 
thorough  Abilities  to  perform  it ;  but  on  fome   Diftafte 
taken  againft  him,  they  difcharg'd  him,  and  fent  to  Rome 
for  Ecchellenfts  ;    of  whofe  Performance  herein  a  learned 
Sorbonijt  making  a  Cenfure,  truly  fays,  Ibi  peccatum  eft  totics 
ac  tarn  enormiter  in  appnnendis  vopalibm  &  apiciilvs,  ut  auod 
ibi  primum  inter  Ugendum  cccttrrerit,  fumrnam  Japere  videa- 
turTyronis  alichjus  ojcitamiam.  He  was  indeed  a  Man  but  of 
little  Accuracy  in  the   Learning    which  he  profefs'd,  and. 
ihews  himfelf  to  be  a  very  futilous  and  injudicious  Wri- 
ter, in  moft  of  that  which  he  hath  publiuYd. 

Abrakami  Ecchellenfts  Eutyckim  vindicatus;  which  Book 
is  in  two  Parts;  the  firft  writ  againft  Mr.  Sddens  Euty- 
ehii  Patriarch*,  Alexandrini  Ecclefia  ftsa  Origines ;  and  the 
fecond  againft  Hottinger's  Hiftoria  Orientalise  The  great- 
eft  Skill  which  he  ihews  in  this  Book,  is  in  Railing.  It 
was  publith  d  at  Rome  A.  D.  1661. 

Forbefti  Inftrucliones  Hijiorico-Tbeologi;*,  putliih'd  at 
An.  ft  er  dam,  1 6.1 5. 

Fortalitium  Fidei,    a   Book    written  in  Defence  of  the 

Chriftian  Religion    againft   the   Jews,  Mahometans,  and 

O  %  ©thct 


ii)6  An  Account  of  the  Authors 

other  Adverfaries.  The  Author  takes  Occafion  to  a'c° 
quaint  us  Lib.  2.  Confideratione  6.  Haref.  5,  that  he 
was  at  Work  in  writing  this  Book  A.  D.  1458  ;  and  the 
Title  of  the  firft  printed  Edition  tells  us,  that  it  was 
finifh'd  the  Year  following,  and  that  the  Author  was  an 
eminent  Doclor  of  the  Order  of  the  Francifcan  fryers*  It 
was  printed  firft  at  Nuremberg,  A.  D.  1494,  and  after 
that,  at  Lyons,  A.  D.  1525.  But  in  all  thefe  Editions  the 
Name  of  the  Author  bein^  fupprefs'd,  fome  have  called 
it  the  Work  of  William  Toton,  who  was  only  the  Editor 
of  the  fecond  Edition  ;  and  others  have  afcrib'd  it  to 
others.  But  Mariana,  in  the  fecond  Tome  of  his  Spanifh 
Hiflory,  Lib  22.  Cap.  13.  tells  us,  the  true  Author  of  the 
Book  was  Alphonjm  Spina,  a  Francifcan  Fryar  of  Caftile 
in  Spain,  who  from  a  Jew  turning  Gcriftian,  enter'd  him  - 
felf  of  that  Order,  and  after,  by  fevertl  Advances' 
came  to  be  a  Biihop  in  that  Kingdom.  But  the  pte- 
fent  General  of  the  Jefrits,  rotwith'ftanding  the  Autho- 
rity of  this  great  Man  of  his  Order,  in  a  Book  lately  pub- 
lish'd  by  him  againft  the  Mahometan  Religion,  ftill  afcribes 
it  to  William  Tot  on  But  the  Book  is  of  better  Ufe  to  ac- 
quaint us  with  the  Doftrines  and  Opinions  of  the  Chri- 
Itians  of  that  Age,  than  to  give  us  any  true  Light  either 
of  Mahomet  or  his  Religion.*'  For  in  that  Part  which  is 
levelld  againft  this  fmpofture,  too  many  of  his  Arguments 
are  built  upon  fu:h  Relations,  both  concerning  it  and  the 
Author  thereof,  as  have  no  other  Bottom,  but  the  miftaken 
Traditions  of  the  Vulg.ir. 

tjolii  Not<c  ad  Aljragandi  Element  a  Asironomica ;  which 
are  exceeding  ufeful  for  the  understanding  of  the  Geogra- 
phy of  the  Eaft.    The  Book  was  publith'd  at  Ley  den,  A.D. 

1669. 

Philippi  Gtudagno'i  Apologia  pro  Chrijtiana  Religione, 
contra  Objefliones  Ahmed  Filii  Zin  Aabed'm  Ptrj*  AJpha- 
henfis.  Of  which  Book  I  have  already  given  an  Account 
in  what  I  have  written  of  Ahmed  Ebn  Z'w,  againft  whom 
it  is  written. 

'  Gentii    JMot<c  ad  Mnjladini  Saadi   Rojar'wm  PoUticum ; 
publiftul  at  Amsterdam,  A.D.   1651. 

Gm ins  de  Veritaie  Ckriftian*  Reltgionis  ;  &  EpiftoU  ad 
G  alios. 

H  ttinveri  Hiftona  Oriental*.  Of  this  Book  there  are 
two  Editions;  the  firft  A.  D.  1651,  and  the  fecond  A.  D 

l6COy 


quoted  in  this  Booh  I 97 

i66o,  the  latter  is  much  enlarg'd.  The  Author  was  Pro- 
feflbr  of  the  Oriental  Tongues,  firft  at  Zurich  in  SmJJerland, 
and  afterwards  at  Heidelbergh ;  from  whence  being  call'd 
to  be  Profeflbr  at  Leyden,  he  was*  while  on  his  Removal 
thither,  unfortunately  drown'd  in  the  Rhine*  He  was  a 
Man  of  great  Induftry  and  Learning  5  but  having  written 
very  much  within  the  Compafs  of  a  few  Years  (  for  he 
dy'd  young  ")  his  Books  want  Accuracy  ;  tho'  all  of  thera 
have  their  Ufe. 
Hiftoria  Mifcellanea,  a  Roman  Hiftory  begun  by  Eutropias, 
continu'd  by  Paulus  Diaconus,  and  finihYd  by  Landulphus 
Sagax. 

Johanna  Andreas,  de  Confuftone  Seflm  Mahometan*.  The 
Author  of  this  Book  was  formerly  an  Alfaki ,  or  a  Doctor 
of  the  Mahomet  an  Law;  but  in  the  Year  1487,  being  at 
Valentia  in  Spain  converted  to  the  Chriftian  ReJigion,  he 
was  receiv'd  into  Holy  Orders,  and  wrote  this  Book  in 
Spanifli  again  ft  the  Religion  which  he  forfook;  from 
whence  it  was  tranilated  into  Italian  by  Dominions  de 
Gaz.Au,  A.  D»  154.0.  And  out  of  that  Tranflation  it  was 
publiih'd  in  Latin  by  Johannes  Lattterback,  A.  D.  1595, 
and  re-printed  by  Voetim  at  Utrecht.  A.  D.  16*56.  He  ha- 
ving thoroughly  underftood  the  Religion  which  he  con- 
futes, doth  much  more  pertinently  write  a  gain  ft  it,  than 
many  others  do  that  handle  this  Argument. 

Macrobii  Saturnalia. 

Qii  Plinii  Secundi  Natural  is-  Hiftoria. 

Caii  Plinii  Gecilii  Secundi  EpiftoU. 

PococL  Tiie  famous  Profeffor  of  the  Hebrew  and  Ara- 
lie  Tongues  ax.  Oxford',  who  was,  for  Eminency  of  Goo  J- 
nef?,  as  well  as  Learning,  the  greateft  Ornament  of  the 
Age  in  which  he  liv'd,  and  God  bleiTed  him  with  a  long 
Life  to  be  uftful  thereto.  He  was  born  A.  D.  1604,  and 
dy'd  at  Chrijt-Church  in  Oxford  in  the  Month  of ' Septemb. 
A.  D.  1 69 1.  He  was  above  fixty  Years  aconftant  Editor 
of  learned  and  ufeful  Books:  The  firft  which  he  publiih'd 
contains  an  Edition  of  Four  of  the  Githolick  EpifiUs  in 
Syriac,  i.  e.  the  Second  of  St.  Peter,  the  Second  andTniri 
of  St.  John,  a"d  the  Epiftle  of  St.  Jude,  with  Vcriions 
and  Notes,  whi<  h  was  printed  at  Ley  den,  A.  D.  1630, 
by  Voffms,  to  whom  he  prefenred  it  the  Year  before  at 
Gx'ord,  en  his  coming  thither  to  fee  that  University  : 
And  the  laft  was  n^s  Commentary  on  Joel,  which  came 
I  forth 


198  An  Account  of  the  Authors 

Forth  the  Year  in  which  he  dy'd.  His  Specimen  Hi/tori* 
Arabic*,  which  I  frequently  make  Ufe  of  in  this  Traa, 
was  publifh'd  A.  D.  1650,  and  is  a  moft  accurate  and 
judicious  Collection  out  of  the  beft  Arab  Writers,  relating 
to  the  Subject  which  he  handles. 

Richardi,  Confutatio  Legis  Saracenic*,  The  Author  was 
a  Dominican  Fryar,  who  in  the  Year  1210  went  to 
Bagdat,  on  Purpofe  to  ftudy  the  Mahometan  Religion  out 
of  their  own  Books,  in  order  to  confute  it  ,•  and  on  his 
Return  publiftYd  this  learned  and  judicious  Trail  concern- 
ing it.  Demetrius  Cydonius  tranflated  it  into  Greek  for  the 
Emperor  o£  Cantecu&anus,  who  makes  great  Ufe  of  it,  ta- 
king thence  moft  of  that  which  he  hath  of  any  Moment 
in  his  four  Orations  againft  the  Mahometan  Religion. 
From  this  Greek  Vcrfion  of  Demetrius  Cydonius  it  was 
tranflated  back  again  into  Latin  by  Bartholomew  Picenus, 
which  Tranflation  is  publilh'd  with  the  Latin  Alcoran  of 
Bibliander,  and  th.it  is  all  we  now  have  of  it,  the  Origi- 
nal being  loft.  This,  and  Johannes  And-eas's  Trait  de 
Confu/ione  Sella  A4ahometan&,  are  the  beft  of  any  that 
have  been  formerly  publifh'd  by  the  Wtftern  Writers  on 
this  Argument,  and  beft  accord  with  what  the  Mahome- 
tans themfelves  teach  of  their  Religion.  Others  have  too 
.  much  fpent  themfelves  on  falfe  Notions  concerning  it,  for 
want  of  an  exa£f  Knowledge  of  that  which  they  wrote  a- 
gainft. 

Roderici  Toletani  Hiftoria  Arabum.  It  contains  an  Hi- 
ftory  of  the  Saracens  from  the  Birth  of  Mahomet  to  the 
Year  of  our  Lord  11^0.  The  Author  was  Archbifhop  of 
Toledo  in  Spain,  and  was  prefent  at  the  Lateran  Council, 
A.  D.  1215.  His  Hiftory,  from  the  Tenth  Chapter,  is 
moftly  confln'd  to  the  Saracens  of  Spain,  and  is  but  cf  lit- 
tle Credit,  where  he  relates  any  Thing  of  them  out  cf 
that  Country.  It  was  publilh'd  with  Erpenius's  Hiftoria 
Saracenica  at  Leyden,  A.  D.   1625. 

Schickardi  Tarich,  j:u  Series  Regum  Perfarum,    Tubing*, 
A.  D.  1628. 
Spanhemii  Introdutlio  ad  Hiftoriam  Sacram,  Amftel.  A.  D. 
1694. 

Scaliger  de  Emendations   Temporum,   and  Not*   ejus  ad 
SpKaram  Manilii. 

Valerius  Mtximm. 

Va- 


quoted  in  this  Booh  199 

Vdninusy  a  famous  Atheift.  He  was  by  Birth  a  Neapo- 
litan, and  came  into  France  on  Purpofe  to  promote  the 
Impiety  he*  had  embraced;  of  which  being  convicted  at 
Tkolotife,  he  rather  chofe  to  become  a  Martyr  for  it,  than 
renounce  it  ;  and  therefore  was  publkkly  burnt  in  that 
City,  A.  D.  t6iq,  perfifting  to  deny  the  Being  of  aGocJ 
with  a  wonderful  ObfUnacy  even  in  thofe  very  Flames  in 
which  he  perifh'd.  He  wrote  two  Books  ;  the  firft  was 
publifh'd  A.  D.  1 6 1 5,  entituled  -iALurn<z  ProvidmtU  Am" 
pbitheatrum  ;  and  the  other  the  next  Year  after,  which  is 
his  Dia/ogi  de  Admirandv  Natura,,  in  both  which  he  ferves 
that  Caufe  for  the  Sake  of  which  he  dy'd. 


Englifh 


200 


'An  Account  of  the  Authors. 


Englifh  and  French  Authors. 


YyUrchass  Pilgrimage.1 

I        Ricaut's  Hillory  of  thePrefent  State  of  the  Ottoman 

Empire. 

Smyth's  Remarks  upon  the  Manners,  Religion,  and  Go- 
vernment  or  the  Turks. 
1  Jhtvenot's  Travels. 


FINIS, 


** 


kl 


'.->.:<. 


Ir- 


wfc 


m  r-  c 


•  AJ|A*i».JK  .•  5.A*  •-/.-»  •.jjue.«.*. 


Ml  *  W       «   . 


1