was not a Prophet; or that he could produce, or had produced, an equal to his book*. But, further, should we allow that the attempt had been made, and failed, still it would not follow that the Koran is miraculous. For, it is well known that ancient books are to be found in some languages, to which no one can now produce equals. Such, for example, as the writings of Homer in the Greek, or those of Virgil in the Latin; or some others in other languages, which might here be mentioned. The same may be said too of many productions of art, which have come down from former times; to which, notwithstanding the efforts of the moderns, no equal has yet been produced: contrary to the case of the Koran, to which, on account either of superstition or fear, few have thought of opposing their skill in composition.Hence it will appear how the repeated challenges in the Koran to produce its equal are to be understood and also, that the Koran itself, although no one might have been able to produce its equal, is no miracle. Again, should it be objected: That hitherto we know that no equal to the Koran has been produced, although the challenge to do so has repeatedly been made; and, that if Mohammed had not been a Prophet, it was

It has already been noticed, however, that some have. been bold enough to make this assertion. See note to p. 18.

We

incumbent on God, either not to have allowed the production of such a book; or, to have caused some other to produce its equal, since it is impossible that a false Prophet should work a miracle : we answer, This takes for granted that however people may be circumstanced, it is incumbent on God not to allow them to remain in error*. deny this, however, in the first place; because we know that the religions of false Prophets, such as Zoroaster was, have been allowed to prevail: and that idolatry does still prevail to a great extent. And, in the second, as it respects Mohammed that no such thing as a miracle has been performed by a false Prophet; for, should we allow the Koran to be inimitable in some parts, yet there are others in which this can by no means be said: and, in these instances, the challenge to produce the like, has been made where universal experience has not been exceeded in such cases, therefore, God has not allowed a miracle to be performed by a false Prophet.

It has been said (p. 13.) that the miracle of Mohammed is more convincing than those of other Prophets, because his remains, when theirs do not; and which in process of time become weaker and weaker. We reply, this would be

The Mohammedans generally hold, that there is no people to whom some Prophet or other has not been sent: and hence they conclude that all have been made accountable both for their faith and practice.

true, had not their miracles been recorded by themselves, as well as established and attested in their own times; but had, through a long period of time, been preserved by tradition only, and then been recorded, without sufficient evidence as to their truth. But this is not the case. Whatever, therefore, may have been their want of force in ancient times, under the same defect must they labour to this very day. And, again, if the conviction of a fact loses force by length of time, any one coming to the knowledge of any fact at the age of twenty, must be said, at the age of sixty, to have lost part of that conviction (which is sufficiently absurd), and, that the conviction attending the accounts of the miracles of Moses and Jesus must be essentially different.

With respect to the assertion, (p. 16.) that the Koran's being more conversant about intellectual than sensible objects makes its miracle the more convincing, we answer: That for any thing to be more convincing must depend upon the power which it possesses to produce conviction. A miracle, therefore, to be more convincing must be such, as to be more generally understood and felt. But here, the far greater part are supposed to be incapable of appreciating the force of the miracle, and the better informed alone endued with the necessary perception. Must not then this generally unintelligible character of the Koran's miracle be considered as a defect, because any miracle not

capable of being generally understood, must lose part of its force?

It has been said, (p. 20.) that the miracle of the Koran is further established from the consideration of its containing certain predictions, sciences, precepts, and well founded laws. Our answer is, that although it has not been said where these predictions are to be found, yet it is certain that they do not occur in more than six or seven places. Such, for instance, as "A. L. M. The Greeks have been overcome*, &c." (Chap. 30. v. 1). And again, "God promiseth unto such of you as believe, and do good works, that he will cause them to succeed the unbelievers in the earth." (Chap. 24. Sale, Vol. II. p. 190.) and a few other passages. In these, however, such is the difference of opinion held by the commentators, as to the manner in which they should be read, the circumstances attending their revelation, and their object, that their true meaning does not yet appear to have been discovered; which is sufficient to shew that no reliance can be placed upon them. But as to the sciences, precepts, &c. which are said to be found in the Koran, every one very well knows, that the books of heathens and other philosophers contain great numbers of sciences and precepts no less valuable. No one, therefore, can say that these are proofs of the divinity of the Koran.

* See the Appendix to the first Tract, p. 43. and 72-3.

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It has also been asserted, (p. 31.) that there is a considerable difference observable between the other miracles of Mohammed, and the miracles of the other Prophets, which is this; that their miracles have not the advantage of having been generally received. To this we say: All the miracles that are believed to have been performed by Moses are recorded in the Pentateuch: and, as the Pentateuch is generally received, so also must the miracles recorded in it. In the same manner are the miracles of the other Prophets recorded in their several writings; and that in places too numerous to admit of dispute.

Again, respecting the assertion, viz. that in the times of Nebuchadnezzar no assurance could have remained as to the miracles of the Prophets : we say; It is clear, that excepting in Jerusalem and a few of the adjoining parts, no general carnage took place under him: and, as to those whom he carried away captive, they were in a short time released and sent back by him to their own country. But the invasion of Nebuchadnezzar had no effect whatever on the religion and Scriptures of the Jews; nor had he any thing of that kind in view. The remaining part of their country then, as well as their Scriptures, remained after this expedition just as they were before it.

Besides, after this time there were many Prophets among the Jews, who, had any part of the Scriptures been lost, would have restored it.