chievements there mentioned, those predictions may just as well be referred to Tamerlane or Nádir Shah, as they can to Mohammed. But, as we know that nothing is more common in the language of Scripture, than to speak of the conquests to be made by true religion in the hearts of men, as a mighty warfare, we need not be much perplexed in interpreting such passages whenever they occur. This perhaps will be sufficient reply for all that has been said by the Mirza on these points.

The conveniency of Mohammedanism has also been urged as an argument in its favour (p. 379, &c.) but this is no proof of its truth: and, as polygamy, slavery, and many other things sanctioned by it, are not only inconvenient, but base and tyrannical, and directly opposed to the decla rations of God's word, if they prove any thing, it is, that Islamism is an imposture.

The most famous passage cited from the Gospels in favour of Mohammed is the promise of the paraclete. In John xiv. 16. (p. 326.) it is said: "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever." But here, the very next verse will shew us, that this cannot possibly be applied to Mohammed." Even the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you." And again,

in the 26th verse, "He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."

Nothing can be more certain, than that Mohammed could not have been meant by these declarations. No one can suppose, that a person to be born nearly 600 years afterwards, could be said to be in and with the disciples, and to bring to their remembrance the instructions which they had received. But, should any doubt yet remain on this point, the following passage from the Acts (Chap. i. 4, 5.) would clear all up. "And being assembled" (i. e. our Lord) "together with them, commanded them" (the disciples) "that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." Again, at the 4th verse of the next chapter it is said, "They were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave

them utterance."

That this cannot apply to Mohammed no one can possibly doubt and it is equally certain, that these are correct and genuine readings of the passages cited. The Mirza has said, indeed, that the interpretations which the Christians have put upon these passages are erroneous; because he thinks no descent of the Holy Ghost can possibly

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take place:* but this opinion has been formed upon the principles of a false religion. The Mirza himself too has allowed, that all our knowledge of religion must be derived from revelation. In this case, then, revelation is directly against him not to urge the improbability that even the Koran inculcates the mystical tenets, upon which his objection is grounded.

After what has been said, it will not be necessary to dwell on the consideration of Mohammed's character, in connection with the high office to which he aspired. His followers may believe him to have been a very good man. But, if we allow this (which, however, the character given by his historians forbids) still he possessed none of those powers, which the Scripture has laid down as necessary for a prophet. He taught a religion not only differing from that already revealed, but opposed to it; and this religion he established by methods condemned by our Lord expressly,† and by the practice of all the Prophets and Apostles. If he performed miracles at all, which no one can believe, from the consideration of the evidence by which they have been urged, they will avail nothing in our present question, as they might have been lying wonders," like many others which are daily resorted to, for the purpose of keeping up a system of imposition. And, as to

* P. 329-30.

+ Matth. xxvi. 52.

the Koran, the great and permanent miracle, as it has been termed, it is a mere farrago of erroneous accounts of the former Prophets; detailing, in many places, manifest absurdities, as Mr. Martyn has shewn; and is, in many others, inconsistent with itself. That there is a smoothness in its style very pleasing to the ear of an Arab, no one will doubt; but, even in this respect, it is perhaps inferior to other books, which have been written since its publication. But allowing the utmost, this will give it no higher a place in the estimation of any intelligent person, than may be claimed for the works of Homer, Virgil, or any other writer of eminence, as Mr. Martyn has properly remarked.

According to Doulatshah, no one has hitherto been able to write any thing comparable to the Sháh námah of Firdausi. With ourselves, the writings of Shakespeare stand unrivalled. Which entitles them to rank high as poets, but can by no means be construed as proving that they were prophets. The Mirza will reply; that they made no claim to prophecy. Very true still this will

اکابر وافاضل متفقند که شاعري On the life of Firdausi * در مدت روزکار اسلام مثل فردوسی از کتم عدم پاي ,The learned are all of opinion . بمعموره وجود ننهاده است

that no such poet as Firdausi was has appeared during the times of Islamism.

not alter the state of the question. They are only poets at last. Had they made a claim to prophecy, they would then have been impostors and such, we have no hesitation in pronouncing, Mohammed was, with claims infinitely inferior to theirs to the title of poet.

As to what has been urged in favour of Mohammed from the prophecy of the Hebrew child, (p. 302, &c.) we consider it as of too childish a character to deserve a moment's consideration: and cannot but express our pity for those, who are compelled to have recourse to documents so utterly unworthy of consideration or credit.-Having said thus much on the character of Mohammed and his claims, we do not think it at all necessary to reply to every particular advanced by the Moola: we now proceed, therefore, to the next division of our subject.

CHAP. IV.

MAN'S GENERAL CHARACTER AS DETailed in the SCRIPTURES. THE PROVISIONS BOTH TEMPORAL AND SPIRITUAL provided foR HIM BY HIS MAKER. OBJECTIONS OF THE MOHAMMEDANS ANSWERED. THE TESTIMONY IN FAVOUR OF MOHAMMED FAULTY, THE BE LIEVER CONSIDERED AS GOD'S ADOPTED CHILD. HIS COVENANT OF GRACE IN THE ATONEMENT OF THE REDEEMER. MAN'S DUTY TO GOD AND TO HIS NEIGHBOUR. THE DOCTRINE of the resurRECTION STATED. SOME REMARKS ON THE WHOLE.

HAVING laid down our principles of reasoning, and determined by them that the Scriptures, as