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claim to a divine mission establishes a religion which is, in the estimation of those who are capable of forming a just opinion, subject to no defect, but contains every moral excellency, we know, without having recourse to miracles, that such a person must have come from God. The character of Islamism then is such, that whoever considers for a moment the extent both of the human and divine knowledge which it unfolds, of the fundamental articles of its faith, spreading out into their various ramifications, and exhibiting the divine laws and precepts, as it does, cannot but come to the conclusion, that for this end alone, the missions of Prophets and Apostles must have been at first undertaken. Miracles, in this case, are by no means necessary, because these have been intended principally for the vulgar: the better informed having it in their power to determine from the life and conduct of any claimant, whether his mission is real, or only pretended.

With respect to the assertion, that no freedom of inquiry is allowed among the Mohammedans, if it be meant that no inquiry is allowed to be made on the fundamental articles of religion, there can be no doubt of the falsehood of the statement: but, if it be only meant that fools and vagabonds will annoy any one in making such inquiries, this is nothing more than would take place in any religion whatever; and to

suppose that this is not the case, is to betray a want of knowledge of the world.

We have in the next place; "It has been said too, that allowing these particular accounts, &c." (p. 100. to the end of the Tract). Our reply is, it was the intention of our Professor to shew, that from the general testimony of the historians, proof may be obtained as to the reality of each of the miracles alluded to. And there can be no doubt that, from the difference found to exist in the different relations of these miracles, assurance may be obtained of the facts having taken place, from which the accounts themselves must have originated; and that from the aggregate, assurance will be obtained of the miracles themselves; unless indeed we choose to deny that which must necessarily be true. The Padre's analogy of the madmen, is, in our estimation, madness itself, and of less weight than the addition of nothing to nothing.

Here end the Padre's remarks upon the Professor.

SECTION III.*

IN REFUTATION OF THE PRINCIPLES OF THE PADRE AS
EXEMPLIFIED IN ANOTHER OF HIS TRACTS.

As to the assertions (p. 103. to the end of the first paragraph, p. 104.) viz. " It must have ap

*In the MS.

مشكوة دويم

Section II. It has already

been remarked, that some mistake must have been made by

the copyist or the author (p. 164.)

peared from the preceding Tract, &c." We answer, in the first place, the mistakes made in the former Tract are sufficient to shew that the whole of this is unworthy of regard. And, in the second, it has been conceded by both friends and foes, that the qualities of Mohammed were such, independent of his miracles, as to leave no doubt on the minds of any that he was a Prophet: and these had respect either to his knowledge or to his practice.

With regard to his knowledge, as displayed in the Koran (which our opponent, however, supposes to be a mere human figment) it

was sufficient to convince the most learned and subtle disputants, that this book was of divine origin. The elements of science, for example, no less than the doctrines of the divine unity, are there stated in a manner unparalleled, either by the Philosophers of antiquity, or by the learned of modern times—the laws of good breeding, the subtleties of the Arabic language, and the art of rhetoric, are there laid down in a style the most perfect possible. Every one at all acquainted with these things is aware, that the study of a thousand years under the most accomplished teacher, would by no means qualify him for such a production. Add to this the fact, that Mohammed did not live in a city or tribe to which learned men ever came, but in one overspread with ignorance and idolatry-that he

travelled into no foreign parts, where he might have obtained the assistance of the learned*: for, if he had, there can be no doubt his enemies would have urged, that he had learned all by rote from some Padre or Philosopher. The Koran was, we know, the object of all their malice; and, in their attacks upon it, they had the effrontery to allege, that those very principles of science which have since exceeded the greatest capacities, were nothing more than the dreams of the ancients t.

With respect to the practice of Mohammed, it consisted in the most extensive cultivation of the virtues of truth, fidelity, chastity, courage, eloquence, liberality, piety, humility, condescension and kindness towards his compatriots, and of patience and zeal in the labours of his divine mission. Constant in his generosity, and active in providing for all men the comforts both of this world and of that which is to come, he was favoured with the knowledge of futurity, and with the answer of God to all his prayers. Upon the whole, such was the assemblage of manners the most laudable, of properties the most agreeable, of conduct the most pleasing, of de

The fact, however, is, Mohammed did travel twice into Syria (see p. 124. &c.); and that his enemies did make this objection appears from the Koran itself.

+ Sale's Koran, Vol. II. p. 193.

portment the most becoming, of endowments the most brilliant, either as it respected his theory or his practice of qualifications corporeal and intellectual, innate and acquired, as to convince the maturest judgment, that they could thus be united in no one, who was not either a Prophet or his Apostle..

But waving all this, let any one only contemplate the purity and holiness of the law which he has laid down, the faith which it requires, the worship it prescribes, its rites, decisions, rules, examples, the provisions which it has made for both worlds, and of which all stand equally in need; and then let him ask, whether it is possible any further doubt can remain, that all this must have come from God?

But further, supposing he was not a Prophet, still his appearing at a period when the whole world was divided in opinion, and no Prophet had, for a long time, been sent-when the established order of things was every where verging to ruin, and the incendiaries of error and confusion daily gaining ground-the Arabs immersed in the grossest idolatry—the Persians worshipping the sun and moon-the Turks spreading devastation and woe, and persecuting the servants of God-the Hindoos bowing down, some to oxen and others to stones-the Jews and others denying the true religion-the Christians concealing the truth, and giving currency to

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