in their turn, within a few years. Unto God belongs the difpofing of this matter, both for what is paft, and for what is to come."

It is, however, to be obferved, that the first edition of the Koran was eight years after this event, and in that time it was very easy for a mere conjecture of Mahomet, to be converted by his friends into a prophecy. But admitting that Mahomet did fay that the Greeks would defeat the Perfians, it was only a fingle event, without any circumstances, and a priori as likely to happen as the contrary; at least not particularly improbable. And certainly it is not to be compared to the very circumstantial prediction of the deftruction of the temple, and the defolation of Judea, to take place in that generation, by our Saviour, three accounts of which were published before the event. Had this been a clear prophecy of Mahomet, and he had lived to fee the fulfilment of it, he would, no doubt, have laid great ftrefs. upon it.

The proper evidence of the miffion of Mahomet being fo deficient, we cannot wonder that he did not with that his followers thould enter into any difcuffion of the fubject.

fubject. According to the Koran, he was himself forbidden to dispute about it. “When thou seest those who are engaged in cavilling at, or ridiculing, our figns, depart from them, until they be engaged in fome other difcourfe; and if Satan cause thee to forget this precept, do not fit with ungodly people after recollection." Koran, Vol. I. p. 167. "Wherefore patiently fuffer the contumely which the infidels utter against thee, and depart from them with a decent departure;" that is, in fuch a manner as not to give offence; and let them alone with those who charge the Koran with falfehood." Vol. II. p. 467. Thus he pretended to be authorized to treat with contempt those who called in question the truth of his miffion, and whose arguments he could not answer.

How different was this from the conduct of Jefus, who, befides appealing to evident miracles for the truth of his divine miffion, never declined anfwering any objection that was made to it.

DISCOURSE

2.

DISCOURSE V. PART II.

THE manner in which Mahomet published his miffion, and gained his first profelytes, furnishes a ftrong presumption against the truth of it; his first converts being perfons who from their relation to him, and the profpect of being gainers by his fuccefs, were the most likely to be influenced by him.

After paffing the month of Ramadan for fome years in the cave above mentioned, Mahomet firft revealed the fecret of his miffion in that cave to his wife; and fhe, having no doubt a good opinion of her husband, believed whatever he told her. His next convert was his flave Zeid, to whom he thereupon gave his liberty, of which it is poffible he might have fome profpect beforehand. At least he could not but know that pleafing his mafter, (which his declaring himself a convert was fure to do) would probably be for his intereft fome way or other. His third convert was his coufin and pupil Ali, then very young. Alfo among

fome

fome of his first disciples, but in what order does not appear, were Halema the nurse of Mahomet, and her husband Al Hareth. Univerfal Hiftory, p. 23. But his next convert after Ali was Abubeker, a perfon of great authority among the Koreifh (of which tribe Mahomet was) and his immediate fucceffor. It cannot, however, be faid that he could have had any fuch profpect of advancement at that time. His converfion must there-. fore be ascribed to the good opinion he had of Mahomet, and the perfuafion he had of his veracity. He did not pretend to have been converted by the exhibition of any miracle. A perfon of Abubeker's confequence being gained, Mahomet's progrefs was much facilitated. This new convert foon gained five more, and these perfons of fome importance. These fix were Mahomet's chief companions, diftinguished afterwards by that title. But thefe, with a few more, were all that were converted in the space of three years, in all which time he only declared his miffion in a private way; but after this time he determined to make it more public.

Such

Such was not the conduct of Jefus. He never addreffed himfelf in any particular manner to his near relations, or friends; and as to dependants, like Zeid on Mahomet, he had none. His addrefs was to individuals of the Jewish nation promifcuously, and his own brothers were fome of the last who became his difciples. Confcious of the fufficiency of his proofs, he fcrupled not to act in the most open manner, not in any formal way declaring that he had a commiffion from God, but doing fuch things as led men to infer that he was fent by him, working fuch miracles as they were fenfible no man could have done if God had not been with him. His whole behaviour fhews that he had the fullest confidence in the validity of his credentials, and therefore that they were fufficient to make a proper impreffiou on all candid obfervers, without any particular mode of addrefs, or management whatever. Nor had he any occafion, like Mahomet, to endeavour previously to gain a character of extraordinary fanctity, by aufterity, or abftraction from the world. He iffued not from a cave, but from a carpenter's fhop, to

the