SOme men (saith Rabbi Jose) have brave Names, but mean Actions; some brave Actions, and mean Names; and some both brave Names and Acti­ons. In the first number Ma­humed may not unfitly be reckoned, who in excellency of Name, was second to none, and yet in depravity of Manners had few equals. For we are assured by the Learned in the Arabian Language, that Mahumed comes of a word signifying Praise and Honor; and that this Notation of his Name, was but a presage of his future Actions, whereby he merited and purchased both. Others say, Mahumed imports Thanksgiving; which is to be understood, with respect to their duty of Gratitude, who believe he procured great benefits for them. And that there might want nothing of lucky Abodement in the Name of this Great Impostor, some of his [Page 2] flattering Doctors Paraphrase it by A Man of Desires, which in Latin we may call Deside­rius. And this notice of the Name they confirm, by a Sacrilegious application of the 7 verse of Hag. 2. to filthy Mahumed, which was solely intended of the most Holy Jesus.

As to the Writing and Pronunciation of this Name, there wants not variety, both among the Greeks and Latins: some spelling it Machumet, and Machumeth; and others Mohummed, and Muhammud: but as to the Moors (whom we are chiefly to follow in this matter) those of Barbary both Write and Pronounce it, Ahmet, a Name familiarly given to their Sons, as votive of their Vir­tues, and commemorative of their Prophet. But though the Name of Mahumed, or Ahmet, be now of very ordinary and common usage among the Musulmin: yet it was of old a very great secret, and not lawful for any to bear, whom they did not conjecture might prove to be that Prophet, whom (they now say) was ever expected by them. And here­in the Muhumedans produce a Tradition, which Age hath made Authentique among them, How that there were but three Men who were ever known by the Name of Mahumed, before their Prophet; to whom their Parents gave this Name, in hopes they might prove that Apostle of God, whom they expected. Now that the Arabians had a Tradition, that they [Page 3] should have an Apostle sent unto them by the Name of Mahumed, seems not obscurely intimated by that severe Warning the false Prophet gave his followers, in the sixth Chapter of the Alcoran (styled the Chapter of Arrah) where Mahumed having com­mended those who fought in rank and file for his Law, he bids them, Remember, that Moses said to his people, Ye shall do me (that is, Mahumed) no harm: ye shall know in the end, that I am the Messenger of God. But God seduced them from the right way, when they departed from obedience to his Com­mandments, he judgeth the wicked. These are the express words of the Alcoran. But lest the single testimony of Moses should not be sufficient to procure belief to what he had said, he produceth Christ, speaking to the same purpose, Remember, that Jesus the Son of Mary said, O ye Children of Israel, I am to you the Apostle of God, who hath sent me to verifie and confirm the old Testament, and to declare unto you, that there shall come a Prophet after me, whose Name shall be Mahu­med, (saith Dy Ryers French Translation) whose Name is Achmed (saith another Transla­tion of the Alcoran) that is, Mahumed. Now if the old Arabians had not by some blind Tradition been taught to expect a Prophet under the Name we now speak of, it would have been infinitely below the cunning and [Page 4] sagacity of this great Cheat, to have cited sayings of Moses, and Jesus, to a purpose of which they before had never had the least footstep or intimation. And I am induced to believe, that all this was occasion'd by some Jewish corrupt Gloss concerning the Messias, and a mistake about the promise of sending the Holy Ghost: for to this day, the Mahu­medans apply the promised Mission of the Paraclete, to relate unto Mahumeds coming, and that in him it was certainly fulfilled. And that this may not be looked upon as a singu­larity of mine own, we find those Learned and Ingenious persons, who have given us an account of the Mahumedan Doctors in this particular, do always bring them in confirm­ing the truth of Mahumeds Prophetick Office, by applying to him, what our Saviour spoke of the Holy Ghost, St. John 14. 16, 17. Though it is manifest to every attentive and sober Discerner, that there is not in that Sa­cred Text the least ground whereon to build such an extravagant conjecture. But yet we cannot deny the great subtilty of Mahu­med, in making such pretended promises to have their accomplishment in his own message; as also in making use of a dark Tradition, re­ceived of the Arabians, concerning their promise of an Apostle. And I take the craf­ty management of the said Tradition, to have been the first Engine of raising Mahumed [Page 5] to the reputation of a Divine Messenger. Though it cannot be denyed, but he was a Man of so great assurance, that if he had not been assisted with any such Tradition, his Ambition and Hypocrisie would sufficiently have tempted him to aspire both to a Prince and a Prophet, as we may show in due place.

But yet for all this, I find not Mahumed very forward in justifying his pretences upon the score of Predictions concerning his coming, though his Doctors are very zealous in asserting his Apostleship, upon the ac­count of Prophecies, among which they rec­kon the words of Moses, Deut. 33. 2. The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran. The Mahumedan Doctors from hence con­clude of a triple manifestation of God to Man: First, by Moses at Mount Sinai; Se­condly, by Christ at Mount Seir in Pale­stine; and lastly, at Paran by Mahumed, which (they say) is a great Hill near Mecca. By the first, he sent the Law; by the second, the Gospel; by the third, the Alcoran. The same Mahumedan Writers most Blasphemously abuse the second verse of the 50 Psalm, to the coming of their Apostle; because in the Syriack there is found the word Mahmud, which they absurdly, and against all sense of the words, interpret Mahumed. Though [Page 6] either in the Hebrew Text, or in the signi­fication of the Syriack word, there is not the least bottom to support so wild a fancie; as Men excellently versed in both Languages have made it plain. But not to pursue this re­mark any farther, I shall dismiss it with ob­serving, that the great Parasites of Mahumed, according to his threefold state, assign him a triple Name; and that during his abode upon Earth, he was called Mahumed; and in Pa­radise, Alvatrasim; but ascending thence into Heaven, he was there saluted by the Name of Achmed. For an account of which varia­tion, I leave the Reader to Mahumeds wise Interpreters.

HAving (in the antecedent Chapter) with equal brevity and plainness, set down what more egregiously imported the Name of Mahumed, and intimated the Holy Scriptures that are forced to insinuate his being designed for a Prophet; I shall en­deavour, with the same perspicuity and short­ness, to give an account of his Parentage. [Page 7] And not to engage in the differences which in this concern are to be met with, between the Saracen and Christian stories; I shall through this whole discourse chiefly adhere to the former, as being in all likelihood more competent to furnish us with Mahumeds Le­gend; whose rise we shall take from the place of his Nativity, which is not a little contro­verted by the Persian and Arabian Writers; both being desirous to have him spring from their own Nation, and to be honoured with his Genealogie. But the prevailing opinion makes him a Native of Mecca, a known Town in Arabia the Happy. Where his Pedegree is unanimously derived from Ismael, who ac­cording to Jo. Andreas Maurus, married an Ethiopian Idolatress, by whom he had Twelve Children; namely, Nabayath, Caydar, or Kedar, Abdael, Nabsam, Masna, Doama, Massa, Hadab, Thema, Jackour, Naphis, Red­ma. These being dispersed through Arabia, Armenia, Persia, took after their Mother, and became great Patrons and Propagators of Idolatry. Some of them Worshipt the Sun, others the Moon, others Fire, and others the Angels. But one of the Brothers is said to have faln so greatly enamour'd of the Tree Betulamar, that he made it his God; and another is said to have been no less transport­ed with zeal and affection toward an old Idol, called Bohinun. But those of their Relati­ons [Page 8] who kept their Paternal Habitations at Mecca, remained constant Votaries to the Idol Allech Alleze; of which in due place. But to proceed. Ismaels Children being dis­persed, as aforesaid, his second Son Caydar returned, and setled at Mecca, (as most assure us) where his Posterity continued two thou­sand eight hundred years; for so long the Mahumedans derive their Prophets descent from this Caydar. About which period, there hapned to be born one Abdalla, who by a general agreement of the Saracen Histories, is concluded to have been Mahumeds Father. Abdalla signifies, (say the Moors) The servant of God; among whom it is an usual Name, and often given to the Christian Renegado's, as the signification of the happiness of their Conversion, as they vainly imagine. This Abdalla was sorely persecuted (saith Elma­cinus) by the Jews, because he was a very warm and sturdy assertor of Idolatry. He was the Son of Abdolmutleb; who, in a fit of zeal, is said to have vowed to sacrifice him to God, if he should be the Father of ten Children; or, succeed happily in digging the Fountain Zemzem. But Abdolmutleb having obtain'd his request, was very loth to sacri­fice his Abdalla; whereupon, he resolved to commute, and redeem him with an Hundred Camels. Abdalla being thus delivered from the rash vow of his Father, was at yeats of [Page 9] Maturity married to one Hemina, the Daugh­ter of Vahebus, the Son of Abdamonasus. But here it must be confessed, that there has been no small difference about Hemina's Pa­rents; some making her to be the Daughter of Hayab, and Halima, who dwelt not far from Mecca. But there are some, who make Hemina to be the Daughter of one Guabbin, a perverse Jew; but Jo. Andreas Maurus, who had been a Moresco Alfaqui, or Priest, and had no doubt fair opportunities to be in­formed of the descent of Mahumed, though he makes Hemina the Daughter of Guabbin, yet he speaks not a word of his Religion. The European story of Mahumed makes him descended of a Pagan Idolater, and a Pervi­cacious Jew; though I am inclin'd to a con­trary opinion, from the Antipathy between the old Arabians and the Jews; which was so irreconcileable, that it can scarce be fan­cied they should take one another in Wed­lock. And this antipathy arose, especially from the different nature of their Religious Rites; the one being punctual observers of Unity in the God-head, and the other given up to Polytheism. Besides, both the old Arabian, and the Jew, were at that time equal­ly cautious not to mingle and confuse their Tribes by inter-Marriages one with another, and much more with those of a different Tongue and Religion; which tempts me to [Page 10] believe, that the story of Mahumeds Mother being a Jew, is fabulous, and without warrant. Nor is their Tradition any more Authentique, who make him of a very mean and contem­ptible Extraction: for the Arabick Authors, Albunasar and Elmacinus, make him not ig­nobly descended; and Erpenius calls it a vul­gar error to opine otherwise. 'Tis true, Ma­humeds Family was sunk very low, and had a long time been under the great inconve­niences of a narrow Fortune: but this had not forfeited the Honor of their Descent, or lost them the reputation and credit of Nobi­lity among their Tribes. In whose propa­gation, and distinction, no Nation have been ever more scrupulous and careful, than the old Arabian. Having been ever vigilant, lest by Forreign Marriages their Tribes and Genealogies should receive disturbance and interruption. And therefore either out of imitation, or emulation of the Jews, they preserved the Law of Marrying within their several and distinct Casts.

Hottinger tells us, out of Ibu Chalican, a famous Arabian Author, that Eminal, the Prophets Mother (upon whom (saith Chalican) be Peace, and the Prayers of God) sprang of the Koraishites: where I cannot omit to tell my Reader out of Hottinger, as he doth me out of Ibu Chalican, that it was the Custom of the Arabians, to signalize their Tribes for [Page 11] some Vice, Vertue, or Skill, &c. Thus the Tribe of Thoal was known by the Name of Good Marks-men; insomuch, that one who drew an Arrow well, was Proverbially said to be as good an Archer as Thoalus. The Tribe of the Garae's, by reason of their nu­merous Riches, were called the Wealthy. But the Koraishites, from whom Mahumed des­cended, was known by the Title of Noble. Now among the Arabians, the Koraishites, and Nabatae's made up the extremities; the one being esteemed the most Honourable, and the other the most Vile among the Tribes: whereupon, they used by way of Proverb, to signifie the lowest and highest rank of Men, by saying, From the Nabatae's to the Korai­shites: from the later, Mahumed undoubted­ly derives his Parentage; and from them too he received his greatest opposition, none more stubbornly resisting his designs, as scorning any of their Lineage should set up for an Impostor and Tyrant; for so they ac­counted all who spoke against their Idol, and under the pretence of Religion sought for Empire.

HAving taken this short prospect of Ma­humeds Pedegree, our next step is to his Conception and Birth; for the Arabians are so punctual in his Legend, that they tell us the time of his Conception, and that it was upon a Friday, in the Month Dulhajiah, when God (say they) transmitted all his se­cret light by Abdulla, into the Womb of He­mina. And albeit we meet with no discord as to the Day and Month of Mahumeds Conception, yet Writers are not so well agreed as to the Year of his Birth, which some place in the 571, others in the 570, but the most in the 620 year of Christianity. And notwithstanding this difference among Chronologists about the date of the false Pro­phets Nativity, yet the general opinion of the Saracens makes him to be born upon a Monday, and that his Nativity was atten­ded with many Miracles, whereof Seven were more egregiously remarkable, and follow in this order.

1. His Mother Emina was free from all [Page 13] those pains when she bore him, which are in­cident to all other Women in Childbirth.

2. She felt no anxiety, nor trouble of Mind, nor apprehension of danger, as is usual to the rest of her Sex in that condition.

3. Mahumed being pulled from his Mother, fell upon his face, by that humble posture to testifie his Worship to God; and while he was thus prostrate, he cryed out, O Mother! and then lifting up his head, he spoke these words distinctly; I declare, That there is no God, except the one true God, and that I am his Legat.

4. Mahumed was born Circumcised, as Adam, according to the Jews, was created.

5. From the minute of Mahumeds Birth, the Devil and his Angels were excluded Heaven. Now the meaning of this Miracle, depends upon this story: The Moors believe that the Devils were wont to ascend into Hea­ven, and to hear the private discourses of the Holy Angels, and to steal away their say­ings; but when their Apostle Mahumed was Born, they were forbidden to ascend any longer. Ʋpon this suddain exclusion, they repair to Ablisus the old Devil, and made him ac­quainted with what had hapned; and how they were debarr'd all future entrance into Heaven: upon which tydings, he order'd them to com­pass the Earth, from East to West, and to ob­serve what new thing had last faln out. [Page 14] They obey'd his command, and journeyed up and down, till they came to Mecca, where they came to an House that was environed with Angels, out of which a fire ascended up to Heaven, and the Angels likewise in a conti­guous order. Ʋpon this discovery, they return'd to Ablisus, whom they told what they had seen; who at the hearing of the story, gave a sudden and fearful shriek, saying, A sign is gone out, whereby we are admonished, that God will have mercy upon the Sons of Men, and therefore we are forbid to ascend Heaven.

6. His Nurse Alima had been always dry of one Breast; but she no sooner began to give Mahumed suck, but it was as full of Milk as the other.

7. At his Birth, a voice was heard from the four corners of Caaba; from the first was heard, Preach, the truth is come, and no lye will appear, or return. From the second it was said, Now cometh an Apostle of your selves, with whom is the mighty. From the third was heard, Light, and a manifest Book is sent unto you from God. And from the fourth corner issued these words, O Prophet, we have sent thee to be a Witness, Evangelist, and Monitor.

These are the seven Wonders, which are confidently maintained to have hapned at Mahumeds Birth; in whose larger relation so many Blasphemies are to be met with, pre­ferring [Page 15] and extolling this wicked Miscreant above our most blessed Saviour, that I was afraid to give them a Transcription. But it need not create our wonder, that the Ma­humedan Doctors should be thus large in the Encomiums of their Apostle, when as strange things are attested of St. Francis, by the Friars of his Order; and also by the Domi­nicans, in praise of their Founder. But weary of this palpable trash, I leave it, to come to the time of Mahumeds Birth; which I find generally fixed by the Moors, in the 620 year of our Salvation. His Father dyed (say some) within two years after he was born; and others affirm, that he was a Posthumus, and that before he was two years old, he was left an Orphan: but his Mother, tender of her Sons welfare, and by the fatal tokens of her Distemper, perceiving a few days would put her in an utter incapacity of looking after his Education, she presently sent for his Nurse Lala Alima, to whose care she most affectio­nately recommended young Mahumed, whom at the same time she bequeathed to Hanza, her Husbands Brother, who bore the charge of his breeding, till he was sixteen years old. And indeed, the Poverty of Mahumeds Pa­rents had left him so devoid of subsistance, that if his Unkle had not taken him into his Tuition, he had certainly (as we now speak) come to the Parish. But Hanza having [Page 16] brought him up to such years of discernment, as he was fit to shift for himself; and being not able, or unwilling to be at farther charge with his Nephew, he exposed him to sale in the open Market; where one Abdael Mu­talib, liking the complexion of the youth, bought him of his Unkle. By his new Pa­tron, say some, he was at first employed in very inferiour Offices; till Abdael Mutalib perceiving in him a more then ordinary In­genuity, and sharpness of Wit, raised him to employments more agreeable to his Temper. And being a Merchant, sent him to negotiate his Affairs abroad, and by the first Caravan or Cafila, dispatcht him his Factor; in which capacity he so well acquitted himself, that he no less advanced his Masters Trafique, then his own Reputation. In this way of business he continued till he was 25 years of age; at which time his Master dyed, and Mahumed managed his concerns so well, that some say he succeeded him both in his Trade and Bed. For through carefulness in his Mistresses bu­sinesses, say some; or through Sorceries, say others, he so gain'd upon her affections, as that at last she took him for her Husband. This Womans Name, say the common stories of Mahumed, was Gadisha, of the same Tribe with himself, and one who was both very beautiful and wealthy.

And though what has now been spoken [Page 17] concerning Mahumeds Education and Mar­riage, has passed very currant in the Europae­an Accounts of him; yet I find it much other­wise related out of the Saracen Writers of his Life: of which, take this short report.

Mahumeds Father dyed two Months before he was Born; and his Mother, when he was six years of age: his Unkle Abdolmutleb re­ceived him into his tuition upon his Mothers death, who survived her about two years; and he dying, Mahumed fell into the care of his Unkle Abutabeb, with whom he lived till he was fit to be disposed of in Marriage: but both his own, and Unkles fortunes, were at that time so low, that they wanted where­with (according to the ancient custom) to purchase him a Wife. Whereupon, Abuta­leb, and his Wife Atechna, resolved to send him abroad with the Caravan that went for Syria, and to entrust him with the manage­ment of a small Adventure; hoping by this means to lay the beginning of his future wel­fare. And they were the more inclined thus to put their Nephew into the World, by rea­son of his inclination to Merchandise; as also that they saw in him such a composed Go­vernment of himself, as promised him a fair acceptance with whomsoever he should happen to converse. But how Mahumed performed his journey into Syria, and what therein befel him, we shall sum up in the [Page 18] next Chapter, and conclude this with two Miracles that hapned to him when a Child. When Mahumed was with his Nurse Alima, and about four years old, going with his Nurses Sons into the field to fetch home the Cows (saith his famous Legendary Abunazar) the Angel Gabriel came unto him in the like­ness of a Man cloathed with a snow-white Garment; and taking him by the hand, led him behind a little hill, where with a razor he opened the Childs breast, and took out his Heart, and let out of it a small quantity of black water; which, according to the Moors, is the matter by which the Devil tempts Men. From whose temptations Ma­humed was for ever delivered, after the An­gel had taken away this Core. This being done, Gabriel put the Boys Heart into its place, and the Wound immediately closed and healed up. Another passage (which A­bunazar calls a Miracle) was, that of the Monk Bohira; who, as Mahumed came to Bozra, went forth to meet him, and spoke openly, how that some great thing (pointing at Mahumed) would be done by that Boy: and that his fame should spread from East to West. And the Monk having said thus, Mahumed (saith his Legend) was covered with a Cloud, to the astonishment of all that beheld him. I shall not remark any thing upon these two stories, but leave it to the judgment of every [Page 19] Reader. Only give me leave to take notice, that whether such things really hapned, or not, it matters not much, while they are confidently believed by the Mahumedans, and entertained as no frail arguments to prove the excellency of their Prophet.

HAving heard how Mahumed was under the Tutorage of his Unkle Abutaleb, and his Aunt Atechna; and how they were unable to prefer him, by reason of the nar­rowness of their fortunes; as likewise of their intent to furnish him with an Adven­ture to go with the Cafila into Syria: my Author tells me, that the better to equip him for that journey, they resolved to place him with one Cadigha, a Woman of singular probity, and one observed to be very succesful in her Trading into Syria, whither she was shortly to dispatch a Caravan. To this Gen­tlewoman Abutabeb and Atechna addressed [Page 20] themselves in the behalf of their Nephew; expressing a great desire to have him go as her Servant into Syria. Cadigha accepted their profer, having thereunto been disposed by a Vision, or Dream, which was thus: Cadigha being one night in her bed, in a Vi­sion, saw the Sun descend from Heaven, and entring into her House; whose splendor so diffused it self, that not a House in Mecca but therewith was enlightned. Cadigha awakening, began to ruminate upon the Vision, and being therewith not a little startled, communicated it to her Unkle Varka, who being a great expounder of Dreams, gave hers this Interpretation: viz. That in the last days a Prophet should come, who was to be her Husband; concerning whom, Cadigha asked her Unkle of what City he should be? who answered, Of Mecca. Of what Tribe? Of the Caraishites. Of what Family? Of the Haschims. What is his Name? Mahumed. These things were much noised abroad; and coming to the know­ledge of Abutaleb, and Atechna, did much heighten their expectation of their Cousin, in whom all the abovesaid circumstances did concenter. And some say, that this was the oc­casion of their desire to place him with Ca­digha, and of her receiving him into her service. But she suppressed her design to Marry him, till she might see his management [Page 21] in the Syrian journey, whither she resolved to send him. Yet as an earnest of her respect and affection, she gave him double wages, and some other testimony of her good liking; which was granted to none of those who went the same journey with more conside­rable trust. For Mahumed is thought to have had no higher employment in the Ca­ravan, than to drive the Camels. Abutaleb, not a little elevated with Cadigha's grant to entertain his Nephew, instantly had him to her house, enjoyning him fidelity, diligence, and obsequiousness in his service; as the most probable means to advance him in his Mistris's favor. When Mahumed came to Cadigha's, he sate down at the door, and fell very pensive; the tears flowed from his eyes; and being in a deep melancholy and sadness, the Angels therewith were so much affected, that they also wept (saith the story) to see him so dejected. But the Caravan having their dispatches, the Amir-Alkipha, or Captain thereof, commanded all that were to go along with him to appear in their journeying habits by such a day. Mahumed, according to his inferiour condition, put on the Habit of a Camelero, but not without great resentments, wishing his Parents were alive to see their Son thus dressed up in a Slaves habit. In his journey to Syria, many strange passages are said to have befaln him; [Page 22] but one more remarkable then the rest, is thus related: The Caravan coming to the Cottage of an old Hermit, where they used to refresh, all the men went into the Hermitage, leaving Mahumed abroad with the Camels. The Her­mit asked if all the Company were there; 'twas answer'd, all except a poor Boy, whom they had left with their beasts: whereupon, the Hermit stepping out, brought him in; and inquiring concerning his Countrey, Pa­rentage, and Name, and being fully informed of each particular thereof, the Hermit open­ly told them, That he was the Apostle of God; and then with a loud voice added these words; There is no God, except God, and Mahumed his Prophet. Then the Hermit took the youth, and making bare his shoul­der, shewed them the privy Mark of a Pro­phet imprinted upon him; and concluding with high enlargements upon his commenda­tion, and of the great things in process of time that should make up his Atchievements. Mahumed soon found the good effect of the Hermits expressions, in the carriage of the Amir-Alkipha, which was so changed to­ward him, that often he became his Compa­nion: but once more especially, when he took him with him to a Synagogue of the Jews, to see the custom and fashion of their Service; where Mahumed was no sooner entred, but the chains in which their Lamps [Page 23] and Candlesticks were hung up, upon the sudden broke, and fell to the ground. The Jews being greatly affrighted with this acci­dent, consulted their Rabbins what it might bode: who returned this answer; We have found (say they) in the Law, that in the last times, a certain Man shall come, called Ma­humed; and that when ever he shall be pre­sent at our Feasts, this thing shall happen: and for ought we know, he may now be here, and therefore let search be made, to find and destroy him. This we have recorded by that most egregious Trifler Abunazar.

Now Mahumed being acquainted with the Jews design against him, as he was bethink­ing himself of an escape, two Angels (saith the story) suddenly took him upon their wings, transported him to Mecca, where having spent some few days in the conversation of his friends, the Legend tells us, he went to his Patroness Cadigha, to whom having given an account of his journey, he demanded his Wages; telling her withal, that his Unkle and Aunt had much upbraided him with de­spondency of Mind, That he had made his address of Love no sooner. Here, forsooth, he bowed his head, blusht, and made a stop. But Cadigha understood his meaning; and told him, That as for his wages, it amounted to so little, that it would not do him much service; but (saith she) I will look out a Wife [Page 24] for thee, one who is the most Noble, Beauti­ful, and Rich among the Meckezes, and whom the Arabian Princes have courted to Marry. The only blot in her character, is, the miserable Death of her first Husband; and if this could be past over by him, she was at his service. With this large declaration of Ca­digha's respect, Mahumed was dismist; who coming to his friends, communicated with them the whole matter. They transported with the profer, thought of nothing but its accomplishment. And to that end, sent Mahumed back to Cadigha, to let her know, that he was wholly at her disposal and devo­tion. The Marriage was soon compleated betwixt them; which brought Mahumed a fair Wife, a great Estate, and no little esteem. And now we have the Impostor in Wedlock, being aged twenty four years, five months, and eight days. His Marriage was celebrated on the same day of the week on which he was born. By Cadigha, Cadijah, or Gadisa, (for all signifie the same Woman) he had seven Children; three Sons, namely, Kalem, or Ca­sin, (an usual Name among the present Moors) Taher, and Mader; who all dyed when young. He had also four Daughters, to wit, Phatema, Zeyneb, Rakia, Omcolthum, Ʋnicultum. Pha­tema was married to Ali, Zeyneb to Abalre­biah, two Brothers; and Omcolthum to Ibu Affar Ottamaindi, who upon the death of [Page 25] Omcolthum, married her Sister Rakia. The three first were all married upon the same Friday. But among all his Daughters, Phate­ma was his darling; and for her virtues, is so highly esteemed by the Mahumedans, that they number her among the principal women, and compare her with the Blessed Virgin. Among Men, many have been famous (say the Mahumedists) but among Women, these four are reckon'd for the chief; namely, Asiah the Wife of Pharaoh; Mary, the Daughter of Imram; Cadigha, the Daughter of Cho­wailedi; and Phatema, the Daughter of Ma­humed, whom we find giving her this Enco­mium: Praises be to God, who hath made thee like the Lady of the Women of the Sons of Israel, that is, the Blessed Virgin. This commendation was delivered of her, upon the occasion of a supposed Miracle: of which an account will be given in the Chapter of Miracles. Mahumed lived with Cadigha twenty two years in Matrimony, and dying at Mecca, she left her Husband great store of Wealth: for she was exceeding rich, as is plainly to be collected from the Prayer made by Abutaleb, when he married Cadigha to his Nephew; which for its rarity I have here inserted.

Praised be God, who has chosen us out of the stock of Abraham, and made us of the linage of Imael, and hath given us the Holy [Page 26] Country, and the House to which Pilgrims resort from every quarter, and hath made us Judges among men. Furthermore, who has chosen my Cosin Mahumed, the Son of Abdollahi, whom none of the Noble Korai­shites can equal, nor be laid in the scales with him, for goodness, worth, understanding, glory, sharpness of wit. And although he be poor, (for certainly Riches are a shadow that passeth away, and a loan that must be restored) yet is he in love with Cadijah the Daughter of Chowailidi, and she with him; and what­ever portion is desired, I take it upon my self. This I find called a Prayer; but I leave the Ingenious Reader to give it a Name.

MAhumed, whom his Sectaries are not ashamed to declare to have been in­satiably given to Venery, marryed several other Wives besides Cadigha; as Aijscha or Axa the Daughter of Abubecer, and Sewda, the Daughter of Zameas, and Hafeza the Daughter of Homar. These are upon record; [Page 27] and it is certain he had several others, be­sides very many Concubines. And though he confined his Proselytes to four Wives, yet he laid not any such restraint upon himself; having received a license from Gabriel to marry as many as he pleased, and a power to Divorce them when he listed. But it gave no small scandal to the Moors, when he gave it out, that to have as many Wives as he pleased, was an indulgence granted him in particular, in token of the affection God bore him above other Men; which blasphemous assertion, was out of fear tamely yielded to by his timerous Adherents. So that when ever Mahumed had a mind to a new bed-fellow, the Angel Gabriel brought him a Revelation for so doing. But all this would not appease the anger his Wives had conceived against the naughtiness of his car­riage; especially in point of his unequal con­versation with them, contrary to Matrimo­nial Contract: which bone of contention was quickly hurled out of doors, by a voice sent from Heaven to ratifie what he did; in which also his Wives were enjoyned to surcease all murmuring against his actions, and to make a total resignation of themselves to his pleasure. And what was yet more severe, he pretended a command from God to prohibit his Wives to marry after it was his mind to divorce them, and that upon [Page 28] pain of Hell, they should never know any man but himself.

Now though I am weary of this despica­ble stuff, yet farther to illustrate Mahumeds unclean Genius, and the bold miscreancy of his spirit, we find that he denied himself in no instance of lewdness, but that he intitled God to a special approbation thereof, and made it a divine testimony of the truth of his Apostleship. An example of what I now mention, is to be met with in the story of Marina, a Jewish Damsel of about fifteen years of age, with whom Mahumed fell so deeply in love, that he desisted not till he had wearied her into his embraces, by the most subtle importunities. But being surpri­sed in the villany, by the waking jealousie of his Wives, Axa and Hafeza, he received from them a severe reprimend; they telling him how ill it became a Married man, and a Prophet, to be guilty of advoutry. And it seems that Mahumed was so astonished with this reproof, and the consciousness of his own irregularity, that he gave his Wives all possible assurances of future amendment; promising that if they would not divulge it, they should find greater pledges of his love than they had hitherto been acquainted with. They granted his request, upon condition, that if ever they found him guilty of the like fault, they would not only discover it, [Page 29] but repudiate his society. But his affections were still so warm toward Marina, and the jealousie of his Wives so diligent, that in a short time they took him in her company. Whereupon, they straightway repaired to their Fathers, with all those tokens about them of women who had repudiated their Husbands. This instantly took air, and the matter of Marina became Town-discourse; and a thousand evil things were now spoken against Mahumed, whose mind was seized hereupon with a strange despondency. And it is thought, that this had utterly forfeited him the reputation of a Prophet, had not Gabriel (as he pretended) brought him se­veral Verses from God, to justifie what he had done, and also to permit the Moors a liberty to embrace their she-slaves with as much freedome as their Wives (a custom not yet antiquated among the Mahumedans;) and to obstruct the future repining of his Wives, they were by a pretended Revelati­on, enjoyned to be quiet and content. This was a very welcome Institution to the Moors, and very prevailing with them to accept him for their Prophet, who had such a care to gratifie their lusts. And as to Mahumeds carriage with Marina, it was from Heaven declared to be no Sin; as likewise that his Wives were very criminal in taking notice of it, and divulging what he did in secret; and [Page 30] to restrain Axa's and Hafeza's vigilance and jealousie for the future, in finding out the carnality of their Husband, they were ut­terly forbid all such deportment toward him, and commanded presently to return home, penitent for what they had done, and to be content with such a share of his conversation and benevolence, as he should daigne to grant them.

By this subtle device, or rather diaboli­cal hypocrisie, he re-gained his Wives; and not only appeased the Moors, but closely in­sinuated himself into their favour. To whom nothing was more acceptable, than to have the Indulgence of their vile affections to be made an Article of their Religion, and a piece of their Worship. And that this may not be imagined to be a meer calumny, de­vised by the enemies of Mahumedism, we find it recorded in the 66 Chapter of the Al­coran, where the Wives of Noah and Lot are produced as fearful examples of suffering pu­nishment for not obeying their Husbands; and where Mahumed is also commanded not to deny himself in any thing, for fear of discontent­ing his Wives. The Fathers of Axa or Aijscha and Hafeza, are said to have humbly suppli­cated Mahumed to pardon their Daughters rashness and folly, in discovering his Filthi­ness; and that the Moors (upon receipt of a Law to embrace their slaves) surceased not [Page 31] to reproach the said Axa and Hafeza, till they returned unto, and made their peace with the Prophet.

IN mentioning Mahumeds Wives, and his deportment in Wedlock, we have been forced to run higher up into his Legend, than the designed Method will permit. Which cannot now be atoned for, but by confessing the fault, and following the rest of what hapned to him during the time he lived in Matrimony with Cadigha, which was from the 25 till the 38 year of his age. Most of which time he spent in a constant Trading from Mecca into Syria and Persia; which he never deserted till he was 38 years old: at which time he enter'd upon an Hermetical and contemplative life, daily frequenting a place near Mecca, called Garhera, or the Cave of Hera. There he continued all day; but what he did in the interim, is not certainly known. The Moors conjecture he spent the time in Divine Contemplation, and made it an occasion to wean himself from his Ido­latry, [Page 32] having been brought up in the rites of the Idol Alleze, which he now began to abandon; moved thereunto, as is generally concluded, by some occasional discourse he had with a Nestorian Christian, called by some Bohira, whom he met with at Jerusa­lem. This man practising Mahumed in some points of Religion, found that he was of the Tribe of the Koraishites, notorious Ido­laters at Mecca, and deeply rooted in their Idolatrous Ceremonies. And moved with compassion toward him, he began to acquaint him with the pernicious falseness of his Re­ligon, and palpable vanity of Idolatry: and at the same time instructed him in the know­ledge of the true God; whereupon, he read unto him several parcels of the Law and Psalms, in confirmation of what he had said; which wrought so much upon Mahumed, that he was no sooner return'd to Mecca, but he began to declare his abhorrence of their Religion, shewing them (as Bohira had shewn him) the manifest iniquity of Idol-wor­ship; letting them know, that his resolution was, never more to sort with them in their impious Rites. Hereupon, he began to lead a solitary life, and to betake himself to the Cave; which he continued for the space of two years; during which time, it is general­ly conjectured he laid the villanous design of his Apostleship. But at last his strength [Page 33] and health became greatly impaired by this abstinent and austere course of living. And his judgment sympathized with his body; for through immoderate fasting, he became so hypocondriack, that he began to talk idly, which terminated in a perfect Lunacy, going up and down after an odd distracted manner. In memory of whose Lunatique carriage, the Mahumedans at this day bear a singular re­spect to Idiots and Madmen, accounting them no less than inspired. But to return to Mahumed in the Cave: and as we find it con­fidently asserted by his Doctors, he was there entertained with Divine revelations, and Vi­sions: That there was a voice at his elbow frequently discoursing with him, although he could never perceive any bodily shape. Eve­ry night returning from his Garhera, he im­parted to Cadigha what had hapned the an­tecedent day. Who finding him still full of Revelations and Visions, she told him plain­ly, That they were nothing but delusions of the Devil. This greatly ruffled his passions, and created in him that disturbance of mind, which at last cast him into such a fit of de­jectedness, that he thought of nothing but destroying himself. To which purpose, he went to the precipice of a rock, designing thence to cast himself headlong; saying, It was better to dye, then to live under the in­famy of being Mad. But Gabriel, as he was [Page 34] ready to put his resolution into practice, sur­prised him with this Greeting; O Mahumed, be of good courage, be not troubled at the Re­proaches of thy Wife; thou art not now to look upon thy self as thou hast done, but as on a person highly in favor with God; who has now appointed thee to be his Prophet and Messen­ger. And as he said thus, Gabriel gave him a scrowl, and bid him read. Mahumed re­plied, he was altogether illiterate. Gabriel said again, Read, O Mahumed, In the Name of thy Creator, who made the worm Man; read in the Name of thy most honoured Creator, who with a Pen shews to Man what he never knew before. And then he delivered him the first Chapter of the Alcoran, and so vanished.

In this apparition, the Angel Gabriel was seen (say they) sitting on a Golden Throne, which hung between Earth and Heaven. They tell us likewise, that Mahumed now received a general delineation of his Em­bassie and Apostleship. And this first salu­tation of Mahumed beginning with [ In the Name of thy Creator] was the ground and oc­casion why the Moors at this day begin all their Letters of Correspondence, and other Writings, with Bismillah; that is, In the Name of God. And the praise Gabriel in this greet­ing gave unto the Pen, caused Ozman to give one of the Chapters of the Alcoran the Title of the Pen; though 'tis true, the word [Page 35] we render Pen, signifies, saith Du Ryer, Ink, an Ink-horn, and sometimes the Table on which the Alcoran was writ. And whatever the Arabick word may import, which the Translations of the Alcoran render Pen; we are assured, that the Mahumedans have a Tradition, that a Pen was the first thing God Created. But to return: Mahumed having, as we are told, received this apparition of the Angel, to that end Cadigha might no longer doubt of the truth of his Visions, or persist to censure them for diabolical illusions; as he returned from the Cave, he had them confirm'd with a Miracle; the trees saluting him as he passed by them, with an Absir ya Mahumed ineq. &c. Rejoyce, O Mahumed, for theou shalt be the Apostle of God, and most dear unto him. The Impostor being not a little raised with this greeting, he hastned to tell it to his Wife, and to unmask that his design was to set up for a Prophet, and to frame a Sect. In whose contrivance he spent 23 years, beginning at the 40th year of his age, and continuing till he was aged 63. During which time, he so well managed his ambition and injustice, under the cloak of Religion, as never any have yet proved his Equal: the nearest and most exact Tran­script of this great Impostor, was the late Usurper.

NOtwithstanding the great assurance wherewith Mahumed asserted the cer­tainty of his Visions, Cadigha still remained incredulous, and esteemed them no better than the Enthusiasms of an over-heated fan­cie, or the inspirations of a bad spirit. Which incredulity of his Wife, created him no small disturbance; and finding her so con­stant in her Opinion, some say, he was so far moved therewith, as now to doubt himself, and to grow suspicious of what had hapned. Being in these dumps, and deeply musing how to proceed, his whole body was seized with an uncouth chilness, which cast him upon his bed, where his servants loaded him with cloaths to recover warmth. But as he was ruminating upon the froward carriage of Ca­digha, and what had befaln in the Cave; and drooping under the resentments of his project, Gabriel, say his Parasites, brought him a Cordial, which was the second Cha­pter of the Alcoran (now bearing the Cha­pter of the Cow) containing 187 verses; [Page 37] which Gabriel presented him in these words: Arise, Mahumed, thou that art covered with Praise (alluding to his being covered with cloaths) and abandon Idols. And having thus spoken, he gave him the Chapter. Hereupon, Mahumed instantly called for his Wife, to whom he read it. Who scornfully told him, it was but the old delusion. She told him likewise, that if Gabriel were his friend, he would not have been absent so long, seeing his presence would so quickly have resolved his doubts, and redeemed him from his anxieties. But Mahumed now finding his Wife to have so far reduced her refractoriness, as to cast it into an Objection; he soon foresaw that the Angels coming more early the next day, would certainly remove it. Which hapned accordingly; for the next morning betimes, Gabriel presented the Prophet with the Third Chapter of the Alcoran, (entituled The Linage of Joachim) and when he delivered it, he said; God swears to Mahumed, by the dawning which brings the day, and by the night which brings darkness, that his Creator hath not forgotten him, neither will forget what he hath pro­mised. These words of Gabriel, though they quickly restored Mahumed, yet they could not convince his Wife, whose infide­lity grew now so obstinate, that nothing could refute it, but a personal interview with [Page 38] the Angel; from which Mahumed strongly disswaded her, urging the impossibility of seeing Angels, as being Spirits. And be­like, his arguings had at last his desired effect upon Cadigha; for we hear no more of her, till we find her in the number of his first Proselytes. In which the Impostor at the beginning was not very fruitful; and those few who became his Sectaries, were moved there­unto through meer temporal advantages; so that he may be said to have bought, rather than converted them. This was evident in the youth Zeydin; who being a Slave, be­came his Proselyte, to gain his freedom; and who, 'tis like, would never have hearkened to the Doctrines of his Master, if upon his believing him to be a Prophet, he had not had the promise of a release. Now Mahu­med finding how powerful this wrought up­on Zeydin, he began to preach present free­dome to all those Captives who would take him for their Apostle. By which means he now enlarged his train, and increased his credit: for all the Bond-men were so taken with this Doctrine of Freedom, that if Ma­humed had had power to protect them, they all would quickly have emptied themselves into his musters. But because there (perhaps) may be a more convenient place to give an account of Mahumeds first Converts, we will return to his compiling of the Alcoran; [Page 39] which, as he pretended, was given him from God, by the Ministery of Gabriel; who did not, as some have delivered, bring him it all at once, but one Chapter after another, and at several times. And when Mahumed had any project to carry on, or any difficul­ty to be removed, or any villainous act to be cloaked, he presently pretended to receive from Heaven Revelations to that purpose. Now, because the sum and substance of all his Impostures are comprised in the Alcoran, we will give a short account thereof in the ensuing Chapter.

THe Alcoran (saith Andraeas Maurus) signifies a Lesson, or Collection of Chapters or Songs; and those who respect the different times wherein it was composed, and the divers Papers, or Scrowls, wherein it was written, have given it the Name of Alforzan; that is, A collection of scattered verses. The Materials of this Book are very various; but it treateth especially of such things as respect that Sect, whereof Mahu­med [Page 40] was Founder. It cannot be denied but that many excellent Truths are therein con­tained, as we shall see hereafter, when we lay down the principles of the Mahumedan Imposture.

This Alcoran was begun at Mecca, in the year of our Lord 630. which was about the fortieth year of Mahumeds age. The first Chapter thereof was that which the Angel Gabriel gave him in the Cave, which is cal­led the Chapter of the Pen; and the last Chapter was composed at Medina, and is called the Chapter of Fate, or the Conquest. During the time he abode at Mecca, the Chapters writ there were called Asoar Mikia, or the Songs of Mecca; and the rest com­posed at Medina, bare the title of Sore Al­maedina; and both these being collected in­to one Volume, are now generally known by the Name of Alcoran.

Mahumed, as was said, being wholly Illi­terate, kept a Secretary, who wrote in Scrowls such Verses as he pretended were privately sent him from God by the Angel Gabriel. And when he had copied them, they were dispersed among the Moors; who when they had learned them by heart, de­livered them back again to the Secretary, who put them into the Mensegina, or box of Embassie. But Mahumed taking a displea­sure against his first Scribe, chose a new one [Page 41] called Abdalla Celen, a Renegado Jew. This man continued with him ten years. And being well versed in the Law of the Hebrews (to which he still bore a great respect, not­withstanding Temporal interest had moved him to renounce it) and finding that Mahu­med did not make good his pretences of be­ing the last Accomplisher of the Mosaical oeconomy, he was so curious to observe Mahumeds carriage, that at last he perceiv'd, and took notice, that all Mahumed dictated to him were meer Forgeries, and not sent from God. Yet lest Abdalla might impose upon himself in this particular, he resolved upon this trial; namely, that whensoever he was commanded to write such and such ver­ses, he would turn the end of the verse to another meaning, changing the words and order, but not the Rime nor Consonance. So that when he was commanded to end the Verse with ‘— Alla hazizum haquimum,’that is, God is gracious and wise; he wrote, ‘— Alla Cemilum halimum,’ that is, God is a Hearer and a Judge. And when he bid him write, God is Almighty and most high, he set down, God is merciful and gracious. And thus Abdalla for seven years continued changing the end of the Verses. And find­ing that Mahumed did not perceive the [Page 42] change, he concluded, that if he had receiv'd them from God, and that if God had inten­ded them to be the immutable Rule of life, the palpable changes made by him would have been detected. Whereupon, Abdalla quitted his Office, and reconciled himself to his old Religion. And the fore-mentioned Author ( Jo. Andraeas Maurus) tells us, out of a Book called Azzifa, that Mahumeds next Secretary renounced his employment upon the same reason. And, as the said Au­thor observes, If Mahumed had been so great a Prophet as he pretended, and so deep­ly inspired of God; he could not but have per­ceived how grosly he was abused by the Jew. But to proceed.

In the composition of the Alcoran, many contrarieties and repugnancies being observ'd by the Moors, thereat they took no small offence. It being usual with this Impostor, one day to set down Verses commanding some, and forbidding other things; and another day he would dictate, and cause other Verses to be written, forbidding what he had before allowed and permitted them, making that lawful which he had before for­bidden. And of these contrarieties, no less than 150 verses were observed by them. But to remove this scandal, he made a Law to revoke such verses as occasioned it, which he called Hacen and Mausoh. But that which [Page 43] created Mahumed the greatest trouble, was, the Moors forgetfulness of those Verses he gave them to commit to Memory. For, for no less time than two years, did this course of learning the Verses by Heart continue among them; who when they had forgotten the Verses, and desired Mahumed to repeat them again, he could not remember them him­self. But Mahumed excused this forgetful­ness, confidently affirming, that it was from God. And being told, That if God inten­ded them for his abiding word, he would not suffer him to forget them; or if he did, yet he would inspire them afresh: to reprove their petulancy (as he styled it) God (as he said) gave him a Verse, wherein it was said, That God doth not suffer any of the former Verses to be revoked or forgotten, save when he intends to give another like it, or one bet­ter in its stead. By which cunning he cloaked his own failures, and kept up his credit with the Moors. And also altered and abolished such Texts (as he had before delivered) to comply with his affairs, and carry on his designs; giving authority to New Verses to revoke the Old, when they would not serve his purpose. And what was yet very remar­kable, Mahumed would not suffer his Verses to be made an Alcoran, or be collected into a Body, and reduced to Books and Chapters, as now it is; but kept them in scrowls and [Page 44] Papers in the Mesengina, or Box of the Em­bassie: so that if he had lived to this day, he would still have altered his Law; and what we now call the Alcoran, would not have been finished, or reduced to any certain form. For while he kept it secret in the Shrine, he reserved unto himself a power to add, change, or retrench things as he pleased, and as was most agreeable to his concerns.

As to that Book which now bears the Name of Alcoran, it was collected by Hoz­man, Mahumeds Son-in-law, who was next Caliph to Homar Alhatab, as he was next to Ʋbequar, who was the Immediate Successor of his Son-in-law Mahumed. This Hozman took the scrowls and papers out of the Box, and put them into order, and intituled the Chapters, and divided the whole System in­to four Books.

• 1. The Chapter of the Cow.
• 2. The Chapter of the Lineage of Joachim, the Father of our Lady.
• 3. The Chapter of Women.
• 4. The Chapter of the Table.
• 5. The Chapter of Beasts.

• 1. Of the Wall.
• 2. Of Spoyls.
• [Page 45] 3. Of the Sword.
• 4. Of the Prophet Jonas.
• 5. Of Hud, who was one of Mahumeds New Prophets.
• 6. Of Joseph, the Son of Jacob. This Chapter I have seen in Ms. larger by four Verses than that in the common Alcoran.
• 7. Of Thrones.
• 8. Of Abraham.
• 9. Of Ahigere.
• 10. Of Flies.
• 11. Of the Voyage of Mahumed.
• 12. Of the Cave, and Seven Sleepers.

• 1. Of the Virgin Mary.
• 2. Of Taha.
• 3. Of the Prophets.
• 4. Of Earthquakes.
• 5. Of Believers.
• 6. Of the Light.
• 7. Of the Gibbet.
• 8. Of the Executioners.
• 9. Of the Pismire.
• 10. Of Cahaz.
• 11. Of Spiders.
• 12. Of Lucumen a Saint, and Davids friend.
• 13. Of Bowing.
• 14. Of the Romans.
• 15. Of the Creator.
• 16. Of the Sabbath.
• [Page 46] 17. Of Additions.
• 18. Of Man.
• 19. Of Angels.

The fourth Book contains 175 Chapters, to each of which he gave a particular Name: so that according to Hozmans division of the Alcoran, it contains 211 Chapters. But little above half this number are found in Du Ryers French Translation. And J. An­draeas Maurus tells us, that Ozmans Col­lection doth not contain all those Chapters, which were written by Mahumeds Secreta­ries, and in his life-time used by the Moors. And the instance of this defalcation, is plac'd in the Chapter of Additions; which in Mahumeds time, was as big as the Chapter of the Cow, but is not now half so big. The like I have noted of the Chapter of Joseph. And besides these retrenchments, it is very probable, that whole scrowls of Mahumeds Doctrine were utterly lost, or become so imperfect, that they were never entered into Hozmans Collection. And this may more than conjecturally be concluded, from the condition wherein Ozman met with Mahu­meds Notes; many whereof were found in the House of Axa, or Aijscha, one of his Wives; but so eaten with mice, and rent, and worn with ill usage, that Ozman could gather nothing out of them. Hereupon, he [Page 47] had recourse to the most aged of the Moors, collecting from them what they remembred of Mahumeds Verses. Some told him, that they had forgotten many of them: others told him, That in such a Wall he should find such Verses in writing. And so amongst the old Walls, and the Moors weak Memories, he retrieved much of Mahumeds Doctrine. Yet he could never regain the Verse which commanded, That all married persons taken in Adultery, should be stoned. From all which, it may safely be inferred, that all those things taught by Mahumed in his life-time, are not now to be found in Ozmans Alcoran.

HAving given this short account how the Doctrines of Mahumed were collected, and reduced to that form in which they are now extant, I shall fill up this Chapter with setting down the great Titles and respect given the Alcoran after Ozman had compil'd it. And first, it is usual with the Musulmin, or Proselytes of Mahumed, when they take the Alcoran in their hands, with a wonder­ful reverence to kiss it, and salute it by the [Page 48] Name of Alkilib Alhazim (i. e.) The Glorious Book; and Alcoran Alhadin (i. e.) the Mighty Alcoran. They swear by it, and pay it all the reverence they would do unto God. And no small disputes have been raised among the old Mahumedists, about the nature of the Al­coran, whether it was the created or increated word of God. Vathecus was for the opinion of those who held the Alcoran to be created; and he writ to all the Provinces of Eyypt, That the Musulmin should be of the same opini­on. Which Injunction was very displeasing to the Mahumedans; but they were by pe­nalties forced to embrace it. Though not a few suffered Martyrdom for the contrary opinion; choosing rather to dye, than to hold the Alcoran was not the Increate word of God. These disputes continued long, and opinions prevailed according to the humour of the present Caliph that Reigned.

The excellent Erpenius tells us, in his Notes upon the Chapter of Joseph: It is in­credible, what Vertue, Majesty, and Authority is granted to the Alcoran; yea, what Honour and Veneration is given it by the Musulmin; whole Books ( saith he) are extant in its com­mendation, written in so swoln and fabulous a style, that no discerning Reader can peruse them without laughter. First, they commend it above all the Creatures, and place it next to God▪ That he that handles it irreverently, is [Page 49] unworthy of life, and is as wicked as he that contemns God. They permit not any who is not of their own Religion, so much as to touch it. If any Musulman chance to sit upon it, the sin is piacular: but if this irreverence be used by a Jew, or Christian, it is punished with death. No Mahumedan is permitted to touch it with the top of his finger, until he first wash: and lest any should unwarily offend therein, they write upon the cover of the Alcoran in great letters, this Sentence; Let no Man touch it who is unclean. They call it, the Medicine of the Heart; and hold it to be of such secret Vertue and worth, that the read­ing of one letter therein, deserves a good re­ward.

I have often doubted whether there be any true Edition of the Alcoran in the Eu­ropean Language, since I observed how dif­ficult it is for any Christian to obtain from the Mahumedans a copy thereof. For they permit not any of a Religion different from their own, so much as to touch it; nor of old was it suffer'd to be written in any but the Arabique Language. And at this day it is capital for a Moor to sell an Alcoran to either Jew or Christian. Nor indeed are any Al­corans to be met with in private hands, or exposed to sale to the vulgar. In above seven years of conversation among the Moors, I could not obtain the sight of one: which I [Page 50] ceased to wonder at, when it was told me, How the communicating of that Glorious Book (as they call it) might tend to its de­filement, and prove fatal to any one who should be so free therewith. The buying of an Alcoran was once warmly attempted by Fr. Barton, a Country-man of our own, who had the sight of one, fair written in the Persick Tongue in Octavo, and of another in Quarto, written in Arabique. But when he essayed to buy the later of a Hogia, who taught Arabique at Pera, he refused to sell it at any rate. At last, hearing that several Alcorans in Persick, were to be had among the Der­vices (a Religious sort of Mahumedan Monks) Mr. Barton endeavoured, but in vain, to pur­chase one; and coming to Gallipolis in Greece, he had news that two or three Alcorans were there in a Colledge of the Dervices. But trying to buy one, they ask'd, Why he being an Infidel, should desire to have an Al­coran? He told them, That he had heard ma­ny things concerning their Law, and that he was very desirous to be ascertained of the truth thereof; and to that end, was willing to buy an Alcoran, and to take a Master therein to instruct him. Upon the hearing of this, a Turk presently reply'd, That the Infidel did dissemble, and that under pretence of love to the Musulmanick Faith, he designed to de­ride it; and that he ought to be had before the [Page 51] Visier, for his prophane attempt. So that our Country-man was forced to escape privily, for fear of being brought in question.

I shall conclude this observation with what Hottinger relates of one Ahmed Ibu Ali, who being in some great want of Money, pawned an exemplar of an Alcoran, with other small Works, both in Verse and Prose, to the Duke of Sylva; which the said Duke profer'd to Hottinger, at the price it was pawn'd for. Hottinger (as himself relates) was glad of the occasion to procure a Book he had so long desired; who receiving it into his pos­session, freely used it in the presence of the said Ahmed Ibu Ali, without molestation or reproach. But Ali's occasions drawing him out of Afrique, and Hottinger's into his own Country; after three years, Ahmet came to Leida, and there made his Application to the learned Golius, whom he incessantly impor­tuned to procure for him the copy of the Alcoran in Hottingers possession; and would not desist till he had obtained from Golius an earnest Letter to that purpose. This Al­coran Hottinger had illustrated with Margi­nal Notes, out of the Famous Commenta­ries of Beidavi, and pointed it with great in­dustry. So that by the Mahumedique Laws, it was wholly become useless to the Moor, and unlawful for him to receive it again. Which thing being urged unto Ali, he no [Page 52] whit desisted; but with a doubled importu­nity desired to have it restored to him, for no other reason, than to have it burned; that being the only lustration, whereby he thought it capable to be purified from the filth it had contracted by the Christians Notes and usage. In short, the Moors respect to the Alcoran is so egregious, that they so far honour all written Paper for its sake, as to take up every little script where they find it, and having kissed it, they stop it up in some chink of a Wall: saying, It is no small ini­quity that any Papers should be troden under foot, in which may be written some part of the Alcoran, and the Name of God. That the Alcoran is writ in Metre, was never questi­oned by any, but the great Scaliger, who considering the nature of the Arabique Tongue, concluded it very uncapable of Ryme and Verse. But upon second thoughts he grants, there is to be found in it a kind of Ryme, but without any tunable proportion. For the word that should make up the Metre, is either too near, or too distant from that which should make the Harmony. And those who have purposely considered this matter, grant, that the Alcoran is a very rude Poem; and the things therein contain­ed, are so loose and incoherent, that Moses Amyraldus thought them rather the ragings of a Man in a Feaver, or the Enthusiasms of [Page 53] a Drunkard, than the inspirations of God, or the sentiments of a sober considerare person.

BEsides the Alcoran, the Mahumedists have another Book in little less venera­tion than it, which is known by the Name of Zuna, or Sunè, which signifies a Way or Law, or the following of the Sayings, Acti­ons, and Counsels of Mahumed. This was written after his death, by some of his chief Disciples. But through manifold transcri­ptions, it became so augmented by some, and abridged by others, and altered and mang­led by most Copies, that little remain'd en­tire of the Impostors Words and Actions. Hereupon arose divers Readings, and there­by no small confusion. But lest in this troubled variety of Copies, the true Sunè should be utterly lost, to the irreparable damage of the Mahumedan Religion; an Alkalife, or King of the Moors, called a general Council of Alfaquies or Priests, [Page 54] Learned Men, and Doctors; and appointed Damascus to be the place of their meeting. These by publick Proclamation he command­ed to bring with them all the Books that could be found written of the Sunè, and of Mahumeds Words and Works. The Alfa­quies and others, according to command, repaired to Damascus, and brought with them the said Books. The Caliph seeing them in full Synod, communicated unto them the purpose and reason of their assem­bly; and then commanded, That six of the most Learned Alfaquies, and best read in the Sunè, should be chosen for a select Com­mittee, out of the two hundred Priests that were there met. The six that were chosen, go under these Names, viz. Muzlir, Boha­ri, Buhora yra, Anecery, Atermindi, Doud. The Caliph being well pleased with the Ele­ction, as being Men of reputed Learning and Integrity, called them to him, and com­manded them, that they should go alone in­to a House, and cause all the pretended Books of the Sunè to be brought unto them. And that each of them should by himself col­lect a Book of all the Sayings and Deeds of Mahumed, which he should conceive to be true; and that they should each entitle his Book with his own Name. The six Priests did as they were commanded by the Caliph; and having finished their task, they present­ed [Page 55] their Collections to him; which he no sooner had received, than he delivered them to the whole Council, to be viewed and ex­amined. And these six Books, being thus perused and approved, were preserved, and all the rest were ordered to be cast into Ade­gele, a River near Damascus. And the number of Books thus cast into the water, were no fewer than loaded two hundred Camels. This being done, an Edict went forth, That no Alfaqui, or Priest, should dare to read or keep any Book, but the six afore­said; and that none should mention any Say­ing or Deed of Mahumed, but such as should be found written in the said Books; and that all Musselmen or Believers of Mahumed, should receive these Books for as true and au­thentick, as if they were the very Alcoran it self; and that they should receive equal reve­rence with it.

In this manner Mahumeds Sect was resto­red, and the Caliph; who procured this Re­stauration, is to this day celebrated for a Saint. But it seems this was not enough to prevent future Sects: for by reason of some dubious and contrary passages found in the said Books, there arose several interpreta­tions thereof, which occasioned several opi­nions, and thereupon several Sects. Where­of these four are the more remarkable. First, the Sect of Melich, of which are all the Moors [Page 56] of Medina, and those of Africk. The se­cond Sect follow the opinion of Assafihy; of which are the Moors of Mecca, and the adjacent Countrey. The third Sect is that of Hambeli, whereof are the Moors of Ar­menia and Persia. The last Sect is made up of those who follow the opinion of Abuham­fa. So that by reason of the different in­terpretations given by these four Doctors of the Sunè, these several Sects arose among the Mahumedists. And the differences of these Sects chiefly consist in matters of Judica­tures, Marriages, and Divorces; and those Ceremonies which respect their Washings, when they make their Sala or Prayer.

Now, speaking of the Sunè, as it con­tains in six Books the Deeds and Sayings of Mahumed, we find them reduced to four kinds. First, the Cahch, or certain and true, which contain all the Words and Works of Mahumed, which his Wife Ayscha, and his ten Disciples, attest to have been spoken and done by him.

Secondly, all those Words and Works of Mahumed which are reported by his other Wives, without the attestation of Ayscha and his chief Disciples, are called Dahif, or Defective.

Thirdly, those Words and Works of Ma­humed, which have only the testimony of the Learned and principal Men of his time, and [Page 57] never came to the knowledge of his chief Disciples, nor of Ayscha, are called Maucof, or Abrupt.

Fourthly, all those Words and Works which are delivered by his chief Doctors, as proceeding from Mahumed after he was sick and infirm, are accounted weak, and called by the Moors Zaquini. All these differences are to be met with (saith my Author) in the Preface to the Book of Flowers, which is an Epitome of the six Books of the Sunè, and contains only such Words and Actions of Mahumed, as are accounted True and Certain.

There is yet another Book (which some Travellers report they have seen in the Tur­sique Court) called Musaph; which is esteemed so sacred, that they will not suffer it to be Translated into any Language out of Arabique. Some suppose that it is to the Alcoran, as our Service-Book to the Bible: others say, it is an Extract of the Alcoran: and others conjecture it to be a short Gloss or Paraphrase thereon. This Book is had in so singular reverence, that none is permitted to touch it either with unwasht or naked hands. When it is read in the Church, the people give it a devout attention; and the Reader may not hold it lower than his girdle. And having done reading therein, he gives it a reverend kiss; and then touching it with his eyes, with great decency lays it up in its [Page 58] place. And yet the respect given this Book, is not more than the Moors ordinarily bestow upon all Books of their Religion: which (indeed) they treat with a Veneration wor­thy of the subject they are pretended to con­tain. For I have seen them taking a Book of Devotion in their hands, presently to hold it up toward Heaven, saying, Dillah, i. e. It is from God; and then holding it to their Eyes, Heart, and kissing it, either peruse, or lay it aside.

Having given this short account of the Al­coran and Sunè, I re-assume the prosecution of the progress of Mahumedism.

THe Revelation that Mahumed pretend­ed to have received from Heaven, to set all those Slaves at liberty who would embrace his Doctrine, had not that effect which he expected. For after some years of Conventicling at his own house, we find but Nine that he perswaded to receive him for a Prophet: Namely, Zeydin, Cadigha, [Page 59] Ali the Son of Abitaleb, Otman the Son of Affan, Zeiber Ben-Awani, Abdorrahman the Son of Anfa, Zaad, Abuwakas, Ibeidalla the Son of Algiarani. Indeed the Law of releasing Captives, caused many of that qua­lity to resort to his Conventicle, and to be constant hearers of his private Preaching: but Mahumed being as yet destitute of any competent power to put the Pretended Di­vine Law in execution, few Slaves durst for­sake their Patrons to become his followers.

During the time of his private instructing at his own house, he constantly insisted up­on such points, as bore the greatest oppo­sition to the opinions held by the Idolaters of the place. As first, that the Idol Alleza was only the work of Mens hands, and the Worship thereof an invention of the Devil. Secondly, that there was but one true God, who was the Maker of all things. Thirdly, that after men were dead, they should rise again. Fourthly, that there was to be a last and final Judgment. Fifthly, that there was a Paradise and a Hell; that the joys of the one, and pains of the other, were eter­nal. All which were denyed by the Idola­ters of Mecca. And concerning all these, Mahumed pretended that he taught nothing but what was commanded by Gabriel the Arch-angel.

But that which most advanced the credit [Page 60] of his Doctrine, was the conversion of Omar Alhatas and Ʋbecer, Nobles of Mecca, (whose Daughters Mahumed afterwards Mar­ried) and very gracious with the Meckezes. These with their Houshold increased Ma­humeds Congregation to the number of forty persons, all special zealots for his Religion. Mahumed confident of the quality of Omar and Ʋbechar, and the place they held among the people, began to be more open in his design. But still at Mecca meeting with nothing but rejection, he went to Taiifra, hoping to meet with better, but found the same entertainment; which moved him to go to Awaz, and Mastag; where his success was considerable, for no fewer than 75 persons bound themselves by Oath to propagate and maintain his Law. Out of these seventy five Proselytes, he chose twelve, whom he com­missioned to disperse his Doctrine; who ac­cording to the warmth usual to new Con­verts, prosecuted the same with no small ha­zard and industry. But Omar and Ʋbechar relying upon their power and interest with the people of Mecca, and confident their example would be very prevailing with the multitude, they resolved to publish what Ma­humed had kept secret, and openly to read such Chapters as, he said, were sent him from Heaven. But the other Grandees of Mecca so far disgusted the deportment of these two [Page 61] Nobles, especially their decrying of the Wor­ship of the great Idol Alleze, which they and their Fathers adored as their God, that they resolved upon their speedy suppression, and utterly to stifle the new Doctrine of Mahumed. And holding a consultation to this end, it was concluded, that Mahumed should be put to death. The Coraishites were chief in this Conspiracy; who being Men of Honour, and considering that Mahumed was one of their own Tribe, they thought the clandestine death of their Kinsman, would turn to their irreparable disgrace. And looking upon him rather as a Luna­tique, than a Prophet, they began to deem him worthier of their pity than revenge. 'Tis most certain, by many expressions of the Alcoran, that Mahumed was at first look­ed upon as an Idiot, Sorcerer, Lyer, and Demoniack Rymer. And as he walk'd in the streets, the people would frequently call after him, saying, in scorn and mockery, Behold the Prophet! there goes he that will destroy our God! And this continued during the time Mahumed stayed at Mecca, which some say was ten years after he began his Sect. But notwithstanding all this, the Im­postor did not desist from Conventicling; but every night preached at his own House, whither resorted divers of the Meckezes, but rather to droll upon, than respect his say­ings [Page 62] And of such mean esteem were the Chapters he dispersed, that the more dis­cerning said, That they were nothing but a few old stories put into scurvy Ryme. It has been usually delivered upon this subject, That a Christian Monk, and a Jew, were Mahumeds great assistants in devising the Al­coran; but neither the Glossers upon the Alcoran, nor the most authentique Legend of his Life, take any notice thereof. It is true indeed, that there is a general agree­ment (in the History of Mahumed) how he was assisted with two Christian slaves, well versed in the Old and New Testament; and that from them he received several passages of the Bible, which he seems to have con­fusedly mixt in the Alcoran. The Meckezes too, are often found to upbraid the Impostor for his familiarity with several Jews and Christians; and how that out of the imper­fect informations he pickt up from them of their Religion, he patcht up his own. But how ever their conjectures might vary con­cerning the Authority and frame of his Do­ctrine, the Meckezes resolved to suppress it; which forced him to leave Mecca; of which in the next Chapter.

WHile the fame of Mahumeds New Doctrine filled Mecca with various opinions concerning it, and that it received daily additions of new Proselytes; the minds of the chief Citizens were more and more incensed against him; especially when they perceived, that under the pretence of Reli­gion, he designed an Empire; and he was a Prophet in show, but a Tyrant in project. This awakened all their Counsels and En­deavors to crush his enterprize in the shell; but yet they could not agree of the Method. Two Accounts I meet with of this affair; the one is taken out of Beidavi, which is thus: The Koraishites (saith he) upon an ap­pointed time, met in the Porch of their own Temple, to consult about the suppression of Mahumed; where the Devil also assembled with them, in the shape of an Old Man, and said, I have heard far from this place, that [Page 64] ye are met to deliberate about a matter of great moment; I have a desire to be of your Council. Whom when they had admitted, one Abultachthar opened the business, and gave advice to bind Mahumed in chains, and to cast him into Prison; and to stop all the holes except one, whereat he might receive victuals. But the Devil objected, that the Multitude would by force set him at liberty. Then stood up one Hascham Ben Amru, saying, We had better banish Mahumed our Territories, and enjoyn him never to return again. But this Counsel was also rejected by the Devil, alleadging, That Banishment would but give him a fairer opportunitie to gather and muster Proselytes into an Army, and thereby to re­venge himself upon his Banishers. Upon this, Abughaliel advised to put him to death, as the only expedient against all future jea­lousies and dangers. And this advice was ap­proved of by the Old Man, whom the friends of Mahumed say, was the Devil that appear­ed in that form. But all their Counsels were infatuated, by some secret information which Mahumed had thereof: And some blush not to tell us, That the whole plot was revealed unto him by the Angel Gabriel.

Another account of the Koraishites Con­spiracy against Mahumed, I find taken out of Abunazar the Son of Abdorrachman; and it is to this purpose.

[Page 65] The House of Mecca (that is, the Tem­ple) was the usual place where the Mecke­zes used to assemble, when they deliberated about matters of importance. Here they met to consult how to suppress the Prophet. There were chiefly five who were of this Conspiracie; to wit, Othba, Shabbibah, Abu Ghahel, Abulbachir, and Aazi. These en­tring into a Room of their Temple, Ablis (or the Devil) in the likeness of an Old Man leaning upon a staff, came in amongst them; whom they commanded to retire, because the business about which they were met to consult, was of great secrefie. But Ablis told them, That he was the old Negidheris, who had seen ages, and had long experience of things; that he knew how to dispatch affairs, and to unriddle secret matters; and there­fore begg'd leave to be at their Counsels. They granted his suit; and Othba told him, That they were met to advise about the suppression of Mahumed, and his Doctrine; and added also, that he was of opinion the Impostor should not be medled with, but to leave him to the punishment of their God (meaning their Idol Alleza) whom he had Blasphemed. But Ablis told them, That if Mahumed were let alone, before he dyed he would fill the World with his Imposture, and gather such num­bers of Sectaries, as would vanquish both them and their City. This saying of Ablis met [Page 66] with great approbation, and moved Scha­blibah to press for his instant confinement. But Ablis answered, that that would only en­rage his friends to arm for his enlargement; and therefore Aazi Ben Vail thought it would be most proper to set him upon a Camel, and send him to perish in the desart. But this was also disliked by Ablis, because if it should happen that Mahumed should fall into the company of Men, his comeliness of Person, and eloquence of Language, would quick­ly move them to pity, and relieve his con­dition. At last, Abu Gahel thought it the safest way to hire some desperate fellows to fall upon him suddainly, and destroy him. And Ablis and the rest unanimously approv'd of it; and so they broke up their Council, in order to put this last advice in execution. But all (say his flatterers) was by the Angel Gabriel quickly made known unto Mahu­med, whom he advised to provide for his escape. So saith the Alcoran in the eighth Surat—Seeing that Infidels lay snares for thee, the most high God commandeth thee to depart from Mecca, and to go to Medina.

And having thus briefly set down the true occasion of Mahumeds leaving Mecca, the manner thereof comes next to be conside­red. Though the plot of the Meckezes was early known unto him, yet before he could provide for his departure, all the Ave­nues [Page 67] of the Town were beset with the Spyes and Guards of his Enemies; whose watch­fulness Mahumed is said to have deceived by Sorcery, though his Sectaries call it a Mi­racle. And it was thus: Mahumed meeting his Proselytes at the place and hour appointed, and finding all the Passages obstructed by his adversaries, he commanded his Converts to lay dust upon the heads of their Horses, and to cast some handfuls into the air, and then to lay the reins upon the necks of their horses, and to read these words of the Alcoran: They took a veil in their hands and about them, so that they blinded their enemies, that they saw nothing. And in this posture they passed thorow the Guards of their Enemies undis­covered, and came safe to Medina; former­ly called Iatrib or Tribick, ten days journey from Mecca. His coming thither was very successful, for he was by several received for a Prophet; and during the thirteen years he tarried there, he finished the Alcoran.

Medina was very populous, both with Jews and Pagans; and while many of the latter became Mahumeds easie Conquest, the former stoutly resisted him, scoffing at se­veral passages of his Doctrine, and dispu­ting the Authority of his Mission. And when they required him to attest the Divine Power of his Apostleship by such Miracles as their own Moses and Prophets had done [Page 68] before him, he returned no other answer, but, That God was his witness, whose testimo­nie was sufficient: That he came not to work Miracles, but to reduce those that went astray, and to render them subject to the Law of God and Abraham. He told them likewise, That divers Prophets had wrought Miracles, and yet were not believed, but underwent mani­fold persecutions. And then instanced in Hadin, Zamud, Zaleh; which were never read or heard of, but in his own Alcoran.

Amidst the various disputes with the Jews, Mahumed is said to have practised a marvel­lous artifice in loading the Law of Moses with large Encomiums, ever professing he had no other design, but to compleat it with his own. The like policie he used in mag­nifying the Jewish Prophets, and their holy Men. But all this had small influence upon them, whose contradicting of his Doctrine met with no abatement, till he encounter'd it with an Armed power, which both at the first opening of Mahumedism, and ever since, has been the chief propagator of that cursed Heresie.

In his flight from Mecca, Mahumed want­ed not the Consolation of his Companions; of whom the chief was Abubecer, whose zeal for the Doctrine of his Son-in-law, purchased him with those of the same Sect the renown­ed Title of Just over the Religious fugitives [Page 69] (for so Mahumedan Writers styled the Compa­nions of Mahumeds Flight) Abdalla Ibn Arta­kat was Captain. And it is observed, that not one of Mahumeds Converts stayed be­hind him, save his Son in-law Ali, who ob­tained leave to tarry but three days at Mecca, to dispose of his concerns. At the expira­tion of which time, he was to hasten after them. Mahumed with this Retinue enter'd Medina about noon, upon a Monday, say some; others say, upon a Thursday; which was the twelfth of the former Rabiah. The news of whose coming arrived Medina before his person; which caused Chaled Abi Job to have Lodgings ready for him, where he tar­ried till other Houses were fitted for his en­tertainment. After Mahumed had left Mec­ca, seven persons of good quality appea­red in vindication of his Doctrine; these were Balal, Zohiah, Chabbab, Ammar, Abu-Haudal, Abes, and Sohail. All which being forced to leave Mecca for fear of the Korai­shites, were honoured with the name of Re­ligious fugitives, or Men that fled for the sake of Religion.

As to the computation so well known by the Name of Hegira, I have little to ob­serve, besides, that with Mahumedists it pro­perly signifies a Pilgrimage for the cause of Religion. Next, that it hapned in the 54 of Mahumeds Age, being 622 of our Re­demption. [Page 70] Thirdly, that it is now the common and fixed Aera of all Mahumedans, and took its original from Mahumeds flight to Iatrib, now called Medina talnabi, or the City of the Prophet; Because it was his Sanctu­ary, when he was persecuted by the Mec­kezes.

THe first year of Mahumeds new Aera, was signalized with the White Banner which he gave to his Unkle Hamza, whom he sent with thirty Musulmin to propagate his Doctrine. This first Essay of his Milita­ry attempts came to nothing. And we read not of any more till the Battle of Bader, where several of the chief of the Koraishites were cut off. This hapned upon the 17th of Ramadan, being Friday, in the later end of the second of the Hegira. While the more war­like of Mahumeds Proselytes thus followed the field, he himself omitted noartifice to gather Proselytes at home; and the number of these increased according to the Succes­ses of the other. When he found any of his Converts flag in their zeal, or question [Page 71] either his actions or Doctrine, he actuated the one, and silenced the other, with such Chapters as he pretended to be sent him from Heaven; all which were afterward in­serted in the Alcoran, and they bear the Title of Chapters made at Medina. Thus Mahumed feigned Revelations according to his purpose, and had a Verse from Ga­briel always ready to adjust his Enterpri­zes.

As he was zealously proselytizing at Me­dina, news came that Abusophian Ben-Ha­reth was going into Syria with a considera­ble Caravan of the Goods of the Korai­shites: upon tidings whereof, 319 Musulmin were instantly dispatcht to encounter and plunder them. And the Infidels (as the Ma­humedists call them) though a thousand in number, were totally discomfited, seventy being slain upon the place, as many more ta­ken Prisoners and the rest put to flight, lea­ving their Goods a Booty to the Musulmin, whereof only fourteen were slain, or fell Mar­tyrs (for, for Martyrs, all are accounted, who die in defence of that Religion.) This Victo­ry is highly celebrated in the Arabian Chro­nicles; and in the Alcoran is produced as a signal testimony of Gods approbation of the justice of Mahumedism: for the Musulmin are bid to consider, That though their Bre­thren were far inferiour in number to the In­fidels, [Page 72] yet they overcame them, because they fought in the way of the Lord.

But no less than a Miracle assisted the Mu­sulmin in this Battel; for their Enemies eyes are said to have seen double, and thereup­on to have thought the Mahumedans thrice as many as they were, and of larger stature than ordinary. From which imagination they suffered more, than from their adver­saries. It is very observable, that many of, if not all, those parcels of the Alcoran where the fight of the Infidels is spoken of, and how God fought for the Believers, are by the Commentators on the Alcoran generally un­derstood of this Victory gained over the Ca­ravan. But after this, we hear no more of Mahumeds Battels, till the fifth of his Hegira, when no less than ten thousand Jews and Ko­raishites set upon the Mahumedans, who with an inconsiderable loss, gave them a total overthrow. In the same year hapned also the Battel with the Koraidae, whom Ma­humed Besieged twenty five days; who at last, oppressed with want, surrendred them­selves up to Saad Ben Maad (who was yet scarce recovered of the Wounds he received in the former Battel.) The Koraidae being now wholly at Saads disposal, he command­ed all the Men to be put to death, and the Women and Children to be made Slaves. Whereupon, between six or seven hundred [Page 73] persons were slain; among whom was Ha­hibus, the Son of Ahtab, who was General. And all the Men being thus destroyed, the Children, Women, and Goods, were divided among the Musulmin. This Battel is cal­led Praelium Fossae, because the slain were cast into the ditches digg'd in the field of Medina for that purpose.

In the sixth year of the Hegira, Mahumed had several conflicts with his Enemies; the chief whereof was the Battel with the Mu­stalaki, whom he utterly vanquisht, taking the Women and Children captive. Among whom was Gjuweira, the Daughter of Ha­rith, whom Mahumed afterward Married, and for her Dowry he released all her Kindred whom he had taken Prisoners. In the same year likewise fell out the Battel of Haditia, a place near Mecca, in the way to Gjudda; which proved so advantageous to Mahumed, that his Enemies (the Koraishites) sought his friendship. A League was concluded be­twixt them for ten years, upon these Articles. 1. That during that time the Koraishites should have free liberty to follow their Tillages. 2. That any (who had a minde) of the Koraishites, might go to Mahumeds party; and likewise those of the Mahume­dans, who desired, had, during the making of the Truce, leave to join themselves to the Koraishites. 3. That after the Truce was [Page 74] made, if any of the Koraishites fled to Ma­humed, without leave of the Governour, he should be sent back unto him: but if any of the Mahumedans revolted, he should not be sent back. 4. That if Mahumed with his Souldiers should that year return to Mec­ca, they were not to enter with more Arms than was usual for Travailers, nor to stay there above three days.

This League, on Mahumeds side, was effected by Sahlus the Son of Omar, and committed to writing by Ali the Son of Abu­talib. The same year (saith Elmacinus, in Hist. Sarac. p. 7.) Mahumed was inaugurated (what he means by it I know not) under a Tree, which afterward was swept away, as they report, by a great flux of water.

On the seventh year of the Hegira, one of Mahumeds Wives having a Son that was a Carpenter, she moved her Husband that he should make him a Pulpit. To which he readily consented, having before leaned up­on a staff while he officiated in the Tem­ple they had built. This Pulpit was made of white Tamarisk, and ascended by two steps, and had in it a convenient seat. In which condition it remain'd until the Reign of Muavias the Son of Abusofian, who raised it six steps higher; in which sort it continu­ed until Osman the Son of Affan covered it with Tapestry. Elmacinus Hist. Sarac. lib. 1.

[Page 75] In this year hapned the Battel of Chaibar, where Mahumed was absolute Victor; and pursuing his Conquest, took several Forts and Castles. His personal valour and danger were here very remarkable. Watiha and Selalima, two great Cittadels, cost him no small hazard and loss to subdue them. But having made himself Master thereof, with vast stores of Riches, he spared the Besieged, upon condition that they should annually pay him considerable Tributes, and that it should be at his pleasure to turn them out of their Countrey when he thought fit. The Inhabitants of Badra were taken into the same League, as also many Jews, who all enjoyed the benefit of the Truce until the Reign of Omar the Son of Alchitab; who understanding how Mahumed had said upon his death-bed, Let not two Religions concur in Arabia, interpreted the words of the ejecti­on of those Inhabitants who were not Ma­humedans. But to return: Mahumed by his successes in the fore-mentioned Battels was grown so formidable, that his Adversa­ries despaired to prevail against him by open War; whereupon, they had recours to stratagem. And here Elmacinus tells us, how one Zainab, the Daughter of Alharit a Jewess, attempted to take away Mahumeds life, with a joint of Mutton exquisitely poysoned. But Mahumed tasting thereof, instantly spit it [Page 76] out, saying, This Mutton tells me that it is poysoned. And his deliverance herein is reckoned among his Miracles, as shall be shown in a Chapter of that Subject.

This year Mahumed proved so succesful in Arms, that all the Country about Mecca and Medina were subject to, or in League with him. And he had propagated his Victories (which were now become the chief method of proselytizing) the eighth of the Hegira, had not the Meckezes diverted him, who all on the suddain violated their Faith with Mahu­med, and became Truce-breakers, to their utter overthrow. For Mahumed finding them to have broken their Articles, came against them with ten thousand Men, who were suffered to enter Mecca, upon con­dition that they should put none to the Sword: which was granted to all except a few, whom he chose rather to kill, than to survive to the disturbance of his new King­dome. Elmacinus saith, that all the people of Mecca at this time turn'd Musulmin, fol­lowing therein the example of Abbas the Son of Abdulmutalib, and Abusofian the Son of Harith.

But his success at Mecca was greatly cloud­ed by the overthrow he suffered in the vale of Honani; where the Pagan Arabians under the command of Melick, Son of Ausi, put the Musulmin to flight, and pursued them to the [Page 77] Gates of Mecca, where Mahumed with a Javelin in his hand opposed their entrance, upbraiding them with Cowardice, and bid­ing them restore the Battel, promising them the assistance of many Myriads of Angels. Whereupon, returning, and coming unawares upon the Enemy, who were now careless through success, they utterly overcame them: and taking Captive the Women and Chil­dren, the Men that escaped afterward became Musulmin, upon condition their Wives and little ones should be restored them.

The last Battel that hapned in Mahumeds lifé-time, was that of Tebuc, with the Prin­ces of Dauma and Eila; whom having over­come, he received to peace, upon condition of receiving from them a yearly Tribute. Here great rewards were bestowed upon the Army by Osman, and a numerous company of Proselytes came in unto Mahumed. This hapned the ninth of the Hegira, in which year Mahumed went to Mecca, where having spent some time in teaching and instructing the people in his Law, he returned to Me­dina, where he died: of which in the next Chapter.

MAhumed loaden with Military successes, and through fear or ignorance the Jews and Arabians having given up them­selves to his Religion; himself at last was forced to yield to Mortality. To which he was prepared at first by a light Fever, which at length increased to such violence, that in a great degree it seem'd to bereave him of his senses. His carriage under this distemper was very remarkable. Some say, that he desired to change many things which he be­fore had delivered; and that to that end he call'd for Pen and Paper, saying, that he would write them a Book, which after his death should preserve them from Error. But Omar hearing these words, cryed out, Alas! the Distemper grows violent upon the Apostle of God: the Book of God (viz. the Alcoran) is sufficient for us. But their disputes grew warm; and some were desirous that Pen and Paper might be brought to Mahumed, but Omar with many others denied it, confident­ly affirming, that the Prophet knew not what [Page 79] he said. Mahumed moved at their strife, commanded them all to depart, and no far­ther to dispute such things in his presence. So that he writ nothing; which many of his Followers bewail; as fancying themselves thereby to have been defeated of many things, which might have proved advanta­gious to their Religion.

Mahumed finding his sickness to increase upon him, and falling into the apprehension of his approaching Death; Elmacinus saith, that he commanded Abubecer to pray with the people; and that they said seventeen Prayers in his behalf. He fell sick (saith the same Author) upon the 28 of Sofar, and died upon Munday the 12th of the former Rabi­ah, which some affirm was his Birth-day, and the same day of the week on which he fell sick.

But the news of his death was very vari­ously entertained; some denying it, as utterly impossible, conceiving him to be immortal; crying out, How can he be our witness with God, if he be dead! and thereupon affirm'd, that he was not dead, but that he was taken away as Jesus the Son of Mary had been be­fore him. This stirred up the Multitude to withstand his Burial, constantly affirming that he was not dead. Omar in this contrast took part with the people, and threatned to be the death of him who durst say the Apostle [Page 80] of God was dead; adding, That he was taken up into Heaven, and gone away like Moses. While the contention grew violent, Abubecer stept in, and said, Though Mahumed be cer­tainly dead; yet the God of Mahumed can­not dye, but liveth for ever. And then he proved his saying out of the Alcoran, which sets down, that as others dyed who in their several times were Prophets, so Mahumed was to dye. And the people all rested sa­tisfied with Abubecers Speech, and from thenceforth believed the Death of their Pro­phet. But no less contention hapned about his Burial; for those Meckezes who had been the Companions of his Flight, pleaded that he ought to be interr'd at Mecca, the place of his Birth; the Medinezes, who received him when he was persecuted from Mecca, said, that he should rather be intombed at Medina, because it was his Asylum and refuge in the day of his Afflictions. Others said, it was both most convenient and laudable, to carry to, and bury him at Jerusalem, the burying place of the Prophets. But at last they all agreed that he should be buried at Medina, in the Chamber of his Wife Ayscha, and under the bed wherein he died. He died in the 63 year of his age, after he had Merchanted 38, been two years in the Cave, lived at Mecca 10, and 13 at Medina. Pha­tema was the only Child that survived him, [Page 81] who lived but forty days after him. He had seven Wives, besides Concubines. He was unsatiable in his Lusts, and so enormous therein, that he spared no Mans bed. The filthiness of whose life, was a plain demon­stration of the falseness of his Prophecy, ac­cording to the rules of trying false Prophets laid down by Maimonides [in Moreth, lib. 2. cap. 40.] In the tryal of Prophet (saith that Learned Jew) thou art to animadvert the perfection of his person, to enquire diligent­ly into his actions, and to observe his conver­sation: but the chief sign whereby he is to be discerned, is the abdication and contemning of bodily pleasures (which is the token of a wise Man, much more of a Prophet) and principally the filthiness of Venery. By this sign God hath discovered all those who false­ly boasted of the Spirit of Prophesie, so that the truth herein might easily be found of those that sought it, and errour be avoided. By which rule of Maimonides, if Mahumeds Prophetic Office were duely examined, he would be found, as indeed he was, a most Pestilent Impostor; being so far from renoun­cing his lusts, that he reckoned them among the chief Priviledges of his Prophetick Fun­ction. I shall close up this Chapter, with remarking the groundlesness of that Traditi­on, which makes Mahumed to be put into an Iron Chest, that by the force of Load­stones [Page 82] hangs in the air. Speaking with one Cidi Absolom (upon his return from perform­ing the Alhage to Mecca) he told me it was an idle fable exploded by the Mahumedists; who from this their conceit of the Hanging Tomb, upbraid the Christians with igno­rance in their story.

Mahumed being dead, and the care of his Religion and Empire being devolved upon Abubecer, who for his zeal was stiled the just; The entrance of his Government was not a little molested with certain Men, who pretended either to equal, or exceed Mahu­med in his pretentions of a Prophet. Of these Aswad was the first, who giving it out that he was a Prophet, under that cloak drew many after him, with whose aid he made him­self Master of Zanaa, Nazrana, and Tayfa. And as he began to grow famous, he was kil­led in his own House by one Firus Dailamus.

After Abubecer had rid himself of Aswad, one Taliha created him a second disturbance; who likewise presenting himself to the peo­ple as a fellow-Prophet to Mahumed, want­ed not credulous adherents, well fitted to ad­just his prosecutions. But he was quickly put to flight by Chalid Ben-Walid: and upon the death of Abubecer, came in to his Suc­cessor Omar, to whom he made an Oath of Fidelity, and thereupon was permitted to return to his Countrey.

[Page 83] Museilema was the third who pretended to be a companion of Mahumed in this pro­phetique Authority: he Married one Theg­jazis, who made her self a Prophetess; but in a very short time she forsook her Husband, and returned to her own people. The van­quishing of Museilema cost much blood; of his party no fewer than ten thousand being slain in one Battel; a wound which proved utterly uncurable to that Sect.

The fourth great Pretender was one whom the Saracen History calls Almotenabbi, or The Prophesier. An excellent Poet and Soul­dier; he in all things studied to be like Ma­humed. He wrote an Alcoran, both in Verse and Prose; and was the most considerable that ever rivall'd the Impostor: but some years after his death, all his followers were dissi­pated, and his Sect crumbled to nothing.

THe things taught by Mahumed are so mixt and confused, that it is no easie task to range them under distinct Heads. And yet they are not more medly'd in themselves, [Page 84] than disadvantageously represented by Wri­ters. Some hearing of Mahumedism, think it to be nothing but a bundle of meer ab­surdities, and a heap of monstrous and dis­ingenious Fables, wholly tending to the de­triment and subversion of the Truth. Of which mind I was my self, till desire of sa­tisfaction therein, brought me into a more ingenuous acquaintance therewith. And that I may give an unprejudiced account of the principles of Mahumedism, I have consulted with none but such as have professedly writ­ten upon this Theme. 'Tis true, that Mahu­medism strictly considered, is a hodge-podge of Judaism, Gentilism, and Christianism; which makes it have so many excellent things contained in it; and the very Alcoran it self, mostly consists of express words of Scri­pture. And so subtle was Mahumed in the composure of his Doctrine, that he took it all out of the Books of the two Testaments, and the Traditionals of the Jews; adding little of his own, besides some sorry and ri­diculous stories, not at all relating to the points of his Religion. And yet notwith­standing all this, so browless was this He­retique, that he was not asham'd to tell the World, That all he Preached was sent him immediately from Heaven. As to the main structure of this execrable Heresie, the Alco­ran affords it to every Reader in our own [Page 85] Language. But because things therein are so dispersedly laid down, I shall here give a summary account of the chief points there­of, collected out of the Saracen Authors. And first, Elmacinus hath reduced Mahume­dism to Twelve Articles, namely:

• 1. To believe in one only God.
• 2. To love and to adore him.
• 3. To despise and renounce the worship of Idols.
• 4. To observe Circumcision.
• 5. Strictly to keep the Fast of the Month Ramadan, (of whose institution I have al­ready spoken in my account of the Moresco-Customs.)
• 6. To pray, or repeat the Zala five times in the compass of a natural day.
• 7. To be careful to pay Tythes.
• 8. That every one who is able, once in his life-time perform the Alhage or Religious Pil­grimage to the Temple of Mecca.
• 9. That they believe the Prophets and Apo­stles, and all the Books that were written by them.
• 11. That Christ the Son of Mary is the Son of God, his Word, and his Apostle.
• 12. That they acknowledge the Law and the Gospel.

These are the Twelve things commanded [Page 86] by Mahumed; and all who shall dare to deny the belief and observation thereof, he com­mands to be compelled, or ruin'd by the Sword and War. This scheme of Doctrine was proclaim'd while Mahumed lived; and the Constitution thereof was so specious, that not a few of other Religions were there­with so far allured, as to embrace it, and be­come his Proselytes. To which many were the more inclined, because Mahumed was now in condition to secure and protect his Fol­lowers. Besides those who owned him for their Prophet, there were divers Jews, Ma­gicians, and Pagans, whom he took into his protection, upon their Oath of Fidelity, and promise of paying an annual Tribute.

Another Extract of Mahumeds Religion, I find collected out of Ben-Abibecer, which he received from one Moghahed, who received it from Mahumeds own mouth; who told his said contemporary Moghahed, that who­soever desired to enjoy Paradise, and would have God raise him up at the last day with the Apostles, Prophets, and Wisemen, he was necessarily to observe and believe these Forty things. 1. That there is a God. 2. A last day. 3. A Book. 4. Prophets. 5. A Resurrection af­ter death. 6. Providence about good and bad things. 7. That there is one God, and Mahu­med his Prophet. 8. To pray at appointed times, having first washt and made clean their [Page 87] Bodies. 9. Payment of Tythes. 10. Fast the Month of Ramadan. 11. To go in Pilgrimage if they were able. 12. That in 24 hours they say 12 Recaas, and three Ex abundanti, to shew their love of Devotion. 13. That they take no Ʋsury. 14. That they drink no Wine. 15. That they take not the Name of God in vain. 16. That they judge not hastily. 17. That they de­fraud not their brethren, neither before their face, nor behind their backs. 18. That they upbraid no Man for his deformity. 19. That they neither divorce, nor cast off a chast Woman. 20. That they make no mans misery or misfortune matter of their sport or laugh­ter. 21. That they cast not off the fear of Gods punishments. 22. That they be no obtrectators, or given to Calumny and Back-biting. 23. That they give God thanks for every benefit they re­ceive from him. 24. That they be patient in afflictions. 25. That they despair not of Gods mercy. 26. That they believe that all what happens to them was not appointed for another, for then it would have befaln him. 27. That God, to please his Creatures, is not angry with them. 28. That they prefer not this World be­fore that to come. 29. That they do not cove­tously withhold from their Brother ( that is, a Musulman) what they desire of them. 30. That in the things of Religion they observe him who is above them; and in the things of the World, those who are below them. 31. That [Page 88] they swear not. 32. That they contract no friendship with the Devil. 33. That they bid farewell to all vanity. 34. That they devour not the Goods of the Orphan. 35. That they suppress Calumny. 36. That they instruct their Family and Children in the things that may be serviceable to them with God, and lead them to the great and best God. 37. That they do good to their Neighbour, and hide not themselves from those who stand in need of them. 38. That they multiply the praises, ju­bilations, and magnifications of God. 39. That they curse not the Creature. 40. That in every state they read the Alcoran, unless when they are unclean. And forsake not the Congregation of Believers, or turn not a Separatist. That they do to another, just as they would have it done unto themselves.

There is yet another Abstract of the Ma­humedan Religion, which Hottinger, in Hist. Oriental. Lib. 2. Cap. 3. saith is the most absolute. And he speaks of it as of an ex­cellent Present made him by his Friend Sam. Rhorius. The whole Compendium bears this Title; An Account of the things which the Tongue ought to confess, and the Heart to believe concerning Religion.

The first Article respects God, his Name, Attributes, Works, especially of his Provi­dence.

HAving, in the antecedent Chapters, given a short account of the Origine and first State of Mahumedism, and therein of the more remarkable passages relating to to the Birth, Life, and Death of the Au­thor of that Heresie: In pursuance of my first intention, I am now to set down the things which (are conjectured to have) conduced to the first reception of that cur­sed Impostor; among which, some related to Mahumed's Carriage and Doctrine, and some to the condition wherein he found Religion at his first setting up for a Pro­phet.

It has ever been the guise of the Ring­leaders of mischievous Enterprizes, to gain, if possible, a popular esteem of their per­sons: In which artifice Mahumed was both studious and successful. For his seemingly rigid Zeal for Religion was tempered with [Page 92] such an affability of deportment, that the very Koraishites, his sorest Enemies, highly commended his Demeanour, though they resolutely withstood his Doctrine.

But that which some have reckoned for a main Engine to advance his Religion, was his not suffering it, like Moses his Rod, to turn to a Serpent, and devour all the rest: For he granted a Toleration; for every one had free liberty to enjoy his Worship, according to that place of the Alcoran, where he saith: O Insidels! I do not adore what you adore; and you do not adore what I worship; observe you your Law, and I will observe mine. At his first appearance un­der the Cloak of a divine Messenger, he found a great part of the World enlightned with the Gospel, and Christianity: though it was greatly shaken with Intestine Here­sies, yet there was still that Zeal and Union of its Professors, and power and activity of Civil Magistrates, as render'd it so formi­dable to Mahumed, that he could not hope to afright them into compliance. There­fore during the first and weak state of Ma­humedism, its Author put on a modest Countenance and plausible Aspect, especially toward the Christians, whom he so far cour­ted, as to draw his own Tenets and Do­ctrine in some conformity to theirs; highly praising the Person, Actions, and Rules of [Page 93] Christ, and using a peculiar respect to all bearing his Name.

Elmacinus (in the first book of his Saracen History) tells us, how that certain Christians coming to desire Mahumeds protection, he freely granted their request, conditioning onely the payment of a small Tribute. He also commanded Omar to tell them, That their Lives were as his Life, and their Riches as this Riches; That whatever befel them, should befal him also. This was written, saith El­macinus, by the famous Author of the Book Almuhaddeb, and is cited by Abunifa. The same History reports likewise, that when a Grandee who was a Christian came to vi­sit the Prophet, that he stood up to him in token of respect: and being by some of his followers rebuked for so doing, he told them, The Christian was a Magistrate among his people, and honour is due to men of that Quality. He charged his Captains to be kinde to the Cophtites; and that he would be an Enemy to that man in the day of Judg­ment, who oppressed the Christians. And to testifie to the world that his designe was not to oppress or ruinate their Religion, he is reported to have made this following Co­venant for the protection both of Christia­nity and its Professors.

MAhumed, sent from God to teach Man­kinde, and declare the Divine Com­mission in truth, wrote these things.

That the Cause of Christian Religion determined by God, might remain in all parts of the East and West, as well amongst the Inhabitants as Strangers, near and re­mote, known and unknown: To all these people I leave this present Writing, as an inviolable League, as a decision of all far­ther Controversies, and a Law whereby Ju­stice is declared, and strict observance enjoy­ned. Therefore, whosoever of the Musulmin's Faith shall neglect to perform these things, and violate this League, and after the man­ner of Infidels break it, and transgress what I command herein, he breaks the Compact of [Page 105] God, resists his agreement, and contemns his Testament, whether he be a King, or any other of the faithful, (that is, Mahumedans.)

By this Agreement, whereby I have ob­liged my self, and which the Christians have required of me, and in my Name, and in the name of all my Disciples, to enter into a Covenant of God with them, and League and Testament of the Prophets, Apostles, Elect, and faithful Saints, and blessed of times past and to come.

By this Covenant, I say, and Testament of mine (which I will have maintained with as much Religion, as a Prophet Missio­nary, or as an Angel next to the Divine Majesty is strict in his obedience towards God, and in observance to his Law and Co­venant) I promise to defend their Judges in my Provinces, with my Horse and Foot, Auxiliaries, and other my faithful Follow­ers; and to preserve them from their Ene­mies, whether remote or neer, and secure them both in Peace and War; and protect their Churches, Temples, Oratories, Mo­nasteries, and places of Pilgrimage, where­soever scituated, whether in Mountain or Valley, Cavern or House, a Plain, or upon the Sand, or in what sort of edifice soever; also preserve their Religion and their Goods in whatsoever part they are, whether at Land or Sea, East or West, even as I keep [Page 96] my self and my Scepter, and the faithful believers of my own people.

By this Covenant, I likewise promise to receive them into my protection from all Harm, Vexation, Offence, and Hurt. More­over, to repel those Enemies which are offen­sive to them and me, and stoutly to oppose them both in my person, by my Servants, and all others of my People and Nation: For since I am set over them, I ought to preserve and defend them from all adversity, and that no evil touch them before it af­flict mine, who labour in the same work. I promise farther to free them from those burthens which Confederates suffer, either by Loans of Money, or Impositions; so that they shall be obliged to pay nothing but what they please, and no molestation or injury shall be offered them herein.

A Bishop shall not be removed from his Diocess, or a Christian compelled to re­nounce his Faith, or a Monk his Profession, or a Pilgrim disturbed in his Pilgrimage, or a religious man in his Cell: Nor shall their Churches be destroyed, or converted into Moschs; for whosoever doth so break this Covenant of God, opposes the Messenger of God, and frustrates the divine Testa­ment. No Impositions shall be laid upon Friars or Bishops, nor any of them who are not liable to Taxes, unless it be with their own consent.

[Page 97] And as to great Merchants, Fishers of Pearls, Miners of precious stones, Gold and Silver, and all other rich and opulent Chri­stians, they shall not pay above twelve shil­lings yearly; and it shall also be from those who are constant Inhabitants of the place, and not from Travellers and men of uncer­tain abode; for they shall not be subject to Impositions or Contributions, unless they are possessors of Land or Estate; for he which is lawfully subject to pay money to the Emperour, shall pay as much as another and not more, nor more required from him above his faculty and strength. In like manner, he that is taxed for his Land, Hou­ses, or Revenue, shall not be burthened im­moderately, nor oppressed with greater Taxes than any others that pay Contribu­tion.

Nor shall the Confederates be obliged to go to War with the Musulmins against their Enemies, either to fight or discover their Armies, because it is not of duty to a Con­federate to be employed in Military Affairs; but rather this Compact is made with them, that they may be the less oppressed; but ra­ther the Musulmin shall watch and ward and defend them. And therefore that they be not compelled to go forth to fight, or encounter the Enemy, or finde Horse or Arms, unless they voluntarily furnish them: [Page 108] And be who shall thus willingly contri­bute, shall be recompensed and rewarded. No Musulmin shall infest the Christians, nor contend with them in any thing but in kind­ness; but treat them with all courtesie, and abstain from all oppression or violence to­ward them.

If any Christian commit a crime or fault, it shall be the part of the Musulmin to assist him, intercede, and give caution for him, and compound for his miscarriage; liberty shall also be given him to redeem his life. Nor shall he be forsaken, nor destitute of help, because of the Divine Covenant which is with them, That they should enjoy what the Musulmins enjoy, and suffer what they suffer.

And according to this Covenant, which is by the Christians just request, and ac­cording to that endeavour which is so re­quired for confirmation of its Authority, you are obliged to protect them from all calamity, and perform all Offices of good will toward them, so that the Musulmin may be sharers with them in prosperity and adversity.

Moreover, all care ought to be had, that no violence be offered to them, as to mat­ters relating to Marriage, viz. That they compell not the Parents to match their Daughters with Musulmin: Nor shall they [Page 109] be molested for refusal either to give a Bridegroom, or a Bride; for this is an act wholly voluntary, depending on their free will and pleasure.

But if it happen that a Christian woman shall joyn with a Musulmin, he is obliged to give her liberty of Conscience in her Re­ligion, and that she may obey her Ghostly Father, and be instructed in the Doctrines of her Faith without impediment. There­fore he shall not disquiet her, either by threatning divorce, or by sollicitations to forsake her Faith; but if he shall be con­trary hereunto, and molest her herein, he despises the Covenant of God, rebels against the Compact of the Messenger of God, and is entred into the number of liars.

Moreover, when Christians would repair their Churches, or Convents, or any thing else appertaining to their Worship, and have need of the liberality and assistance of the Musulmins hereunto, they ought to con­tribute, and freely to bestow according to their ability; not with intention to receive it again, but gratis; and as a good will toward their Faith, and to fulfil the Cove­nant of the Messenger of God, considering the obligation they have to perform the Covenant of God, and the Compact of the Messenger of God. Nor shall they oppress any of them living amongst the Musulmin [Page 100] nor hate them, nor compel them to carry Letters, or shew the way, or any other manner force them: For he who exercises any manner of this Tyranny against them, is an oppressor, and an adversary to the Messenger of God, and refractory to his Precepts.

These are the Covenants agreed between Mahumed the Messenger of God, and Chri­stians. But the Conditions on which I binde these Covenants on their Conscien­ces, are these:

That no Christian give any entertainment to a Souldier Enemy to the Musulmin, or receive in his House publickly or privately. That they receive none of the Enemies of the Musulmin as Sojourners into their Houses, Churches, or Religious Convents, nor underhand furnish the Camp of their Enemies with Arms, Horse, Men; or main­tain any correspondence or intercourse with them by contracts or writing; but betaking themselves to some certain place of abode, shall attend to the preservation of them­selves, and to the defence of their Reli­gion.

To any Musulmin and his Beasts they shall give three days entertainment with variety of meat; and moreover shall en­deavour [Page 101] to defend them from misfortune and trouble. So that if any Musulmin shall be desirous or be compelled to conceal himself in any of their houses or habitations, they shall friendly hide him, and deliver him from the danger he is in, and not betray him to the Enemy.

And in this manner the Christians per­forming Faith on their side, whosoever vio­lates any of these Conditions, and doth contrarily, shall be deprived of the benefits contained in the Covenant of God and his Messenger. Nor shall he deserve to enjoy those Priviledges indulged to Bishops and Christian-Monks, and to the believers of the contents of the Alcoran.

Wherefore I do conjure my people by God and his Prophet, to maintain these things faithfully, and fulfil them in what part soever of the world they are; and the Mes­senger of God shall recompence them for the same: The perpetual observation whereof he seriously recommends to them, until the day of Judgment and dissolution of the world.

Of these Conditions which Mahumed the Messenger of God hath agreed with the Chri­stians, and hath enjoy'd, the witnesses were,

• Abu Bacre,
• Oman Ben-Alcherab,
• Ishman Ben-Afaw,
• Ali Ben-Abitaleb.

[Page 112] The Secretary was Moavias ben Abi Sa­sian, a Souldier of the Messenger of God, the last day of the Moon of the fourth Moneth, the fourth year of Hegira, in Medina. May God remunerate those who are witnesses of this writing. Praised be God the Lord of all Creatures.

This is the Covenant which Mahumed made in favour of the Christians; and though the Turks deny the truth thereof, yet it is by very good Authors taken for real. And if the condition of Mahumeds affairs be considered at the time when this Covenant is said to have been made by him, there will be the less temptation to su­spect its Authority: For in the fourth of the Hegira he was at war with the Arabians, and his Kingdome in no good posture; but like the infancy of all new-erected Empires, weak and infirm: And to prevent his be­ing assaulted with two Enemies at once, the Arabian and Christian, he took off the lat­ter by this politick Compact.

THis Testament of Mahumed was at first published in France, with the Transla­tion of Gabriel Sionita, and after that in Germany, by Johannes Fabritius, in the 1638. of Salvation. Grotius in one of his Epistles mentions it in these words: Edidit Gabriel Sionita his diebus Testamentum Muhammedis [...], aut indultum potius ejus in grati­am Christianorum, haud dubiè à Christianis suppositum, ut sub obtentu tanti nominis Mu­sulmannis aequioribus uterentur. Ille tamen geminum esse affirmat, & persuadet iis, qui nasum non habent. By which words the Learned Grotius utterly rejects it, as spurious and supposititious. But Hottinger speaks a little more warily, and confesses he never saw it, but that it may be discovered by its style: be­cause Mahumed expresseth all his concerns after such a manner in Arabick, that one conversant in his Writings, may easily dis­cern what is his, and what not. But without any venturous determination concerning the truth or supposititiusness of the abovesaid [Page 114] Compact, we find about the beginning of the fifth Age, that the Saracens were very re­spectful toward the Melchitae, whom they esteemed the Orthodox Christians; of which Sect Mr. Brerewood has given an account in Chap. 16. of his Enquiries touching the di­verfity of Languages and Religions, &c. (whither I refer the Reader.) An instance of this kindness to the Melchitae, we meet in El­macinus, pag. 247. who writes, that Aziz Billah, a great Lord of Egypt, Married a Mel­citique Christian, who made it a condition of her Marriage, that a Temple of our Lady, otherwise called the Temple of the Patriarch, should be restored to the Orthodox, which was spoiled and taken from them by the Jacobites. And that story of Almander, a Prince of the Saracens, is usually related in testimony of the favour that was shown to the Melchites; which Zonaras thus reports, [...], &c. Almander the chief over a Tribe among the Hagarens, being Catechized or instructed by the Orthodox or Melchitae, believed and was Baptized: to whom Severus sent two Bishops, on purpose to draw him to his own Heresie; who telling him that the two Natures of Christ were confused into one, he replyed, that then the Divinity of Christ suffer'd with his humane flesh: And being willing to convince the [Page 115] two Bishops of the Absurdity of such a po­sition, he appointed one of his Servants in the presence of the Bishops to whisper some­thing in his ear; upon which Almander feigned himself exceeding sad, and began to look dejected. The Bishops demanded the cause, and what it was that wrought in his countenance so suddain a change. He told them, that Michael the Arch-Angel was very lately dead. The Bishops told him, the news was certainly false, and that it was impossi­ble for an Angel to dye. To whom he re­plied, If an Angel cannot dye, for what rea­son do ye affirm that the Deity can suffer and dye, being conjoined and mixt with flesh, and with it made into one Nature?

But to return. Mahumeds Solemn League and Covenant with the Christians, may with good reason be numbred among the Artifices made use of by that Great Politique, to assist his Infant Empire: which as soon as he saw grown strong, he wrote the Chapter of the Sword, and another of the Battel, where all his promises of Toleration and Indulgence to the Christians in their Religion, was changed to a harsher style: And now it was, Cut off the Infidels Heads, take them Prisoners, enslave them until you think sit to grant them their liberty, or make them pay their ransome, &c.

And yet notwithstanding all this, Gabriel [Page 116] Sionita ventures to tell the World, That by vertue of Mahumeds Covenant, they have in the Turkish Dominions enjoyed the freedome of publick exercising the Christian Religion, and security to their Persons and Estates.

Consulting with a person very well ver­sed in the Arabian Language, and desiring his opinion of the said Testament; he writ me word, that he had perused the Testa­mentum Mahumedis in Arabick, and con­cluded it spurious; because not two lines in the whole are to be met with, any way sa­vouring of the Alcoran-Phrase. The Editi­on which I perused (saith he) is in Arabick and Latin, where the Printer in a Preface tells us, that it was first brought out of the East by Pacificus Scaliger a Capucine Missio­nary, who took much pains in the Eastern parts, in endeavouring the conversion of those people to the Roman Faith. And it is very probable (saith my Friend) both by the style and matter, that he himself was the first and sole Author of it.

MAhumed's pretended Friendship to the Christians was not more advan­tageous to his Sect, than his Enmity against the Jews, whom he looked upon as a con­temptible perfidious people, whom God pu­nished with wants and shame; and he al­ways speaks of them as of Beggars and Va­gabonds: and because of their obstinate adherence to the legal Ceremonies, he by way of scorn calls them, The people of the Law. And we are told out of Al Baidawi's Commentaries upon the Alcoran, (who died in the 692 year of the Hegira;) That where-ever Mahumed useth these words, The curse of God be upon the Infidels, it is to be understood of the Jews.

This his severe deportment towards the Hebrews, some impute to his hatred of their cruel dealing with the good men God sent unto them. And others again imagine it was, the more cunningly to ingratiate with [Page 118] the Christians. But we need not herein have recourse to conjectures, seeing we finde the Jews continually opposing his Doctrine, and labouring to detect and ex­pose him for a Cheat. Once (we read how) some of the Jewish Priests coming to Mahumed, told him, That there was a debate hapned betwixt them and the people, and that they had bound themselves to stand to his award; and that if he would give sen­tence against the people, they would become his Proselytes, and by their Example draw many to his Sect. But Mahumed percei­ving their designe, sent them away with threatnings to be revenged of their pro­ject. At another time a Jewish Damsel went about to poyson him, and the Jews every where disputed against his Principles; which was pretence enought to an imperious proud Impostor, of being severe against such an unarmed and unwarlike Generation as the Jews were at that time.

As to the Pagan Arabians, he treated them with other Stratagems. He found, as he often calls them, Sufeha, an Ignorant, Beastly, and Idolatrous Nation, viod of all Learning and ingenuous Education; to whom Mahumed discovered the vanity of their Idolatry, and the insignificancy of the Idols they worshipped: and gave them likewise to understand, that they ought to [Page 119] worship the Great God of Heaven and Earth, who was the onely true God, who made all things; who caused Rain to fall from Heaven, and fruits to proceed from the Earth; who caused men to die, and after death to rise again; to reward every man according to his deserts with Glory or Punishment: That God had created the Paradises, with many excellent things, for the Blessed; and Hell, with numberless tor­ments, for the Damned. All which were denied by the Idolatrous Arabians, upon whom he so wrought by fearful and fre­quent inculcations of these things, that at last numbers of them embraced his Do­tcrine. And the more to endear these his new Proselytes, (measuring theirs by his own libidinous humour) he indulged them all manner of Carnal and filthy enjoyments; which, I doubt not, was a winning conces­sion to that rude and blockish people, and a fit Engine to insinuate his Religion into their embrutisht mindes. And we need not suspect the truth of what is spoken, or doubt that Mahumed granted his Disciples a licen­tious freedom in this life; seeing the Hea­ven he promiseth them in the next, is made to consist chiefly in such fleshly fruitions, as may appear by this following short de­scription of his Paradises, or future state.

GOd, saith the Alcoran, created seven Habitations, each of which is called a Paradise. They are wrought with Gold, Silver, Pearls, and precious Stones: It hath divers stately Edifices, Gardens, and divers Fruit-trees, two sorts of each: There are several Fountains and Rivers of cool Waters, Milk, Honey, and most sweet Wine. In the midst of this Paradise there is a vastly big Tree, with leaves of Gold and Silver, the branches whereof cover the walls of Paradise: In every leaf of this Tree the Name of Mahumed is inscribed together with the Name of God, in this known A­bridgement of Mahumedism, Le ilehe ille allah Muhamed razalo allah (as the conver­ted Alfaqui Andreas Maurus writes it, lib. Confus. Sect. Mahumed, cap. 10.) i. e. There is no other God but the Lord, and Mahumed his Messenger. The ornaments and furni­ture of these Paradises are to be collected out of several Chapters of the Alcoran; wherein is to be seen how the Moors are to have their Silks, Purples, Tapestries, Tissues, [Page 121] Brocado's, for Curtains, Vallens, &c. Their Beverage shall be a sort of Water whiter than Snow, and sweet as the Honey-comb. Here the Moors shall have delight without care, and continually be merry and jocund. They shall have their Guildemin Mohalledun, Pages to wait upon them clothed in Tissues, and surpassing in beauty; who have no o­ther employment but to be Cup-bearers to the Musulmin. Here are also the Horhin, Virgins sumptuous in apparel, and beauti­ful as the light. These are not of humane race, but continually created. These Vir­gins live recluse, and are made on purpose to entertain the Musulmin. And here he speaks such uncouth filthiness, as may not with due modesty be named to an ingenuous Reader. But, I confess, so great is the naughtiness of the things to be met with in Andreas Maurus his account of Mahu­med's Paradises, that I had rather the cu­rious Reader should consult that Author, than I make him here blush with a Transcri­ption.

But among all the Luxuries provided for the men, not one word is spoken of any en­tertainment provided for the women; which the converted Alfaqui notes for a singular defect (amid all the accomplishments) of Mahumed's future state.

THough the things Mahumed indulged his Followers in this life, and promi­sed them in the next, were certainly very taking with the sottish and Idolatrous Ara­bians, and a very proper instrument to seduce them to his party: Yet with those who were of a more awakened Under­standing, he was forced to deal in another Method. And because he was often urged to do Wonders, like Noah, Moses and Christ; and to confirm the Divine Right of his Apostleship by express Miracles, he preten­ded these following to have hapned to him.

1. That in his Infancy (as was said a­bove) the Angel Gabriel launced his Stomach, and pulled out his Heart, and took thence the black Coar, which is the seat of temptations, and instantly put up his heart again. Mahumed not suffering the least disease or pain.

2. That going with the Caravan, and one day it chancing to be very hot, a Cloud [Page 123] settled over Mahumed's head, and over­shadowed, and went along with him, to save him from the violent heat.

3. Mahumed (as he may well) reckons it for a Miracle, that Gabriel should come and salute him in the Cave, and begin to deliver him the Alcoran.

4. A fourth Miracle was, that of the Beasts, Birds and Stones saluting him, as one evening he came from the Cave, and told him expresly, that he was the Messenger of God. To which he addes, that in his pas­sage there lying the trunk of a tree, and Mahumed being ready to step aside, the tree cleft asunder in the midst, so that he went thorow it; and assoon as he was gone, the tree grew together again as it was be­fore.

5. Another Miracle was the coming of the trees to shadow him, and after they had performed that office, at his command to return to their places. In the Sunè this Miracle (saith Jo. Andr. Maurus) is thus re­ported:

Mahumed being one day uncovered in the fields, he had occasion to untruss, during which the Sun shone so hot on his head, that he was all in a sweat; whereupon he looked towards certain Trees which were far from him, and called them to come and shadow him; upon which two Trees tore up the [Page 124] earth with their roots, and came to the place where Mahumed was, and made him an Arbour; and having done their office, at Mahumed's command they returned to their places, and the earth closed up their roots again.

6. Another Miracle was the weeping of the trunk of a Palm-tree: which I finde thus related:

When Mahumed was ready to leave Mec­ca, and go to Medina, he had a dry trunk of a Palm-tree in his house; which on the night of his Alhegira, or Banishment from Mecca, was very moist; whereupon he cal­led the Moors, and desired them to see a great Miracle. The Moors answer'd, that they desired nothing more than to see Mira­cles; then he brought them where the trunk lay, and bad them touch it with their hands, and see how it wept for Mahumed's depar­ture.

7. But his greatest Miracle was the divi­ding of the Moon, as is intimated in a Chapter of the Alcoran, bearing that Ti­tle. Upon which a Commentary thus re­lates the whole Story: One night an Uncle of Mahumed promised that he would turn Musulman, and believe him for a Prophet, if he would make the Moon come to the midst of Heaven, and be in the Full, which was then but newly Changed, and divide it [Page 125] self into two equal parrs, and come out of Heaven to the Earth, and the two pieces to go, the one through the hole of one of Mahumed's sleeves, and the other piece through the hole of the other, and both pieces to come out at the collar of his Coat, utttering these words, Mahumed is the Pro­phet of God; and then to joyn together, and return to Heaven where it was at first.

Mahumed (saith the Legend) prayed God to assist him with his Divine Power to do all that his Uncle demanded. And the Story saith, that the Moon presently, at Mahumed's request, came to the midst of Heaven, and divided it self, and descended, and did as is above-mentioned. But all this was no whit prevailing upon Mahumed's Un­cle, who charged him for a Conjurer, and imputed to Negromancy, what his Ne­phew pretended to be done by the Divine Power: which occasioned those words in the Chapter of the Moon, The wicked say, it was a manifest Forgery.

These are the greatest of Mahumed's Mi­racles, and the most authentique among the Moors; though numbers more are related to have been done by him; of all which, not one witness is produced, nor any reason ren­dered that might move him to perform them.

IF we look into the condition of Christi­anity both before and at the time of the breaking forth of Mahumedism, we shall discern it miserably shaken and convuls'd; the principal Heads of Faith oppugn'd and renounced by various Heresies, and the out­ward Communion of Christians vilely con­fused and rent by the contesting Prelates of those days, who minded their own pride and pre-eminence more than the peace and establishment of Christian Religion. There is a Souldier, who in his scabrous and rough Latine, thus describes the state of Christians in the time of Constantius: [Ammianus Mar­cellinus, lib. 21.] Erat ( speaking of that Emperour) super his facilis adimere quae donabat, Christianam Religionem absolutam & simplicem anili superstitione confundens: In quâ scrutanda perplexiùs, quàm compo­nenda [Page 127] graviùs, excitavit dissidia plurima, quae progressa fusiùs aluit, concertatione Ver­borum, ut catervis Antistitum jumentis pub­licis ultrò citroque discurrentibus per Syno­dos, quas appellant, dum ritum omnem ad suum trahere conantur arbitrium, rei vehi­cularis succideret nervos. And lib. 27. Da­masus & Ursicinus supra humanum modum ad rapiendam Episcopalem sedem ardentes, scissis studiis, asperrimè conflictabantur, ad usque mortis vulnerumque discrimina adju­mentis utriusque progressis: quae nec corri­gere sufficiens Viventius, nec mollire coactus secessit in suburbanum: & in Concertatione superaverat Damasus, parte qua ei favebat instante. Constatque in Basilica Sicinini, ubi ritus Christiani est Conventiculum, una die Centum triginta septem reperta cadavera peremptorum: Efferatamque diu plebem aegrè postea delinitam.

In which periods our Author sufficiently insinuates the distracted State of Christiani­ty, occasioned chiefly by the haughtiness of those very men, whose Office strictly obliged them to a clear contrary deportment. But the Historian, by way of Sarcasm, seems to justifie their proceedings, seeing it was for no lower designe, than that having obtained their purposes, Ditentur oblationibus Ma­tronarum, procedántque veheculis insidentes circumspectè vestiti, epulas curantes profusas, [Page 128] adeò ut eorum convivia regales superarent mensas, qui esse poterant beati revera, si magnitudine Ʋrbis despectâ, quam vitiis op­ponunt, ad imitationem Antistitum quorun­dum Provincialium viverent: quos tenuitas edendi potandíque parcissimè, vilitas etiam indumentorum, & supercilia humum spe­ctantia perpetuò Numini verísque ejus culto­ribus ut puros commendant & verecundos.

But if it be suspected that his great hatred of the Christians moved this Gentile to animadvert too censoriously upon their carriage, then it will be reasonable to enquire what others have delivered in this matter, whom we must needs confess to be free from that partiality, which we may be jealous of in Ammianus.

Eusebius (Lib. 8. c. 1. Hist. Eccles.) de­scribing the times immediately antecedent Diocletian' s Persecution, saith, That through too much liberty the affairs of the Church began to degenerate into Softness and Sloath; and Christians fell to persecute one another with hatred and contumelies, and mutually to wound themselves with petulant Tongues: the people minded nothing but bitter in­vectives, railings, calumnies and reproaches. The Governors of the Church clashing with, and oppugning one another, drew the Laity into seditious practises. Ʋnder a shew of holiness, the most abominable depravities [Page 129] were committed, and all manner of iniqui­ty was acted under the pretence of Religion. The Assemblies of Christians grew cold, thin, and seldom: And when God seemed to have a designe to open their eyes by the persecution rais'd against the Christian Souldiers that were under Veturius, yet they were not at all there­with moved, nor took the least care to ap­pease Gods wrath, or render him propitious; but as if they thought the Almighty had ta­ken no notice of their sins, they went on therein without remorse, adding new to old. The Pastors leaving the rule of Godliness, fell into hatred, discord, threatnings, emulations, enmities, &c. among themselves; minding nothing but haughtiness and pride, and like Tyrants to suppress each other.

This was the miserable condition of the Church at the entrance of the fourth Age: and to this purpose also we find Hermias So­zomen writing [in Prooem. Eccles. Hist.] where he apologizeth for himself in taking notice of the Seditious among Ecclesiastick persons about Primacy and Prelation; and with due resentment recounts the litigious disputations which were hotly pursued un­der the pretext of Holiness, and a more per­fect knowledge of God, to the bitter distur­bance of the Church; those things being then made matter of controversie, which be­fore were never questioned. Sozomen Hist. [Page 130] Eccl. lib. 1. cap. 14. The implacable contest betwixt Gregory the great, Bishop of Rome, and John of Constantinople, about the dig­nity of Oecumenical Bishop, which hapned about the time of Mahumed, is too noto­rious to need to be enlarged upon.

But to come a little nearer; Arabia, where Mahumed first appeared, was faln under the pest of Heretical Doctrines, which began in Beryllus Bishop of the Bostri; who that he might pervert the Ecclesiastick Ca­non, fell into various Opinions about the Divinity of our Saviour, and the immor­tality of the Soul. And though by the pains of Origen he was reduced, yet the spawn of his Heresie was not quite dri'd up in Mahumed's time. Eusebius intimates their Heterodox opinions, Eccles. Hist. lib. 6. cap. 36. out of which Historian St. Aug. (in his Treatise of Heresies) observes, that the Arabians generally held, that humane Souls perish with their Bodies, and like them should be raised at the last. And Danaeus saith, in his Commentaries upon that Book, how Arabia, as also its Neighbour Egypt, was always fruitful in Heresies: and as both Countries have brought forth Serpents ob­noxious to mens bodies, so likewise Opini­ons dangerous to their souls. But, what is most remarkable to our purpose, at the very time when Arabia was overspread with the [Page 131] Heresies among Christians, Mahumed laid the foundation, and sow'd the seeds of his damnable Imposture; as Danaeus observes, in his Comment. in August. de Haeres. 6. pag. 202.

The Collyridians (so called from Collyris, or the wreathed bread which they offered to the Virgin Mary) were at the rise of Mahumed very numerous and prevailing; who, by giving divine honours to the Bles­sed Lady, brought no little disrepute to Christianity, by giving Mahumed (and his Partizans) occasion to think it guilty of Idolatry; the great sin he at first so zea­lously preach'd against. But it had been well the Collyridians had been the onely Sect which gave Mahumed opportunity to oppose Christianity. For there were ma­ny more, such as the Jacobites, Nestorians, Melchites, &c. who served to increase the cry, and which made him so often upbraid Christian Religion with the Division of its Professors; who were so separate in their Opinions, that Mahumed thought them to be no better than a medley of Fanaticks.

And that this troubled state of Chri­stianity was very advantageous to the de­signes of this great Deceiver, need not be suggested to the considering Reader, &c.

IT would be too bold an intrusion into the secrets of Providence, to enquire why God should suffer this monstrous Im­postor, from so contemptible a beginning, to grow up to be a scourge and disturber of the whole world; which with most safety is to be ascribed to His Power and Wisdom, who makes the worst of men serviceable to his Providence, in making them the Ex­ecutioners of his anger, which we may con­clude was now fearfully incensed against those who had so undutifully prevaricated the Heavenly Rule of good life, and had no less violated the unity of the Gospel by Schism, through their want of Charity, than they had prostituted the Faith thereof through Heresie, for lack of Truth. At the first opening of Mahumedism, Arabia Foelix was over-run with all sorts of false Religions, and the Professors of Christianity were then [Page 133] very negligent in making Proselytes; and so far from labouring the conversion of ei­ther Jew or Pagan to the most holy Faith, that not a few of them had in effect re­nounced it themselves; having not onely called in question, but flatly denied the Divinity of the Son of God: And those who were not infected with that damnable He­resie, were yet tainted with other Hetero­dox opinions, which made them so factious and unquiet, that they gave occasion to the Infidels to scoff at them, when they preten­ded to be the Subjects of one whom they stiled The Prince of Peace.

The Emperour Heraclius was grown su­pine and negligent in the affairs of both Religion and Empire. He was become also a mighty favourer of the Jacobites, having been seduced to that Heresie by the crafty insinuations of Athanasius their Patriarch. He was likewise so mightily faln in the esteem of the world, that when he sent Embassa­dors to make a peace with Chosroe, the haughty Infidel treated them much below their Character; and at last dismiss'd them with this scornful answer: That unless He­raclius would renounce the crucisi'd Galilean, whom he worshipped as God, and worship the Sun, he would treat no further with him. He was moreover wholly given up to the Heresie of the Monothelites, which spruag [Page 134] out of the bitter root of the Jacobites, and was the last of that long and wicked train of Heresies, which upon the contempt of the Council of Chalcedon, exceedingly wa­sted and ruined the East Church.

Out of this Heresie of the Monothelites there were sprung infinite extravagant bran­ches, which greatly deformed the Church, renting its Ʋnity with manifold Schisms, and wounding its Faith with as many He­resies: And God knows what would have followed, if the Lord, whom they had won­derfully wronged by their wanton and wan­dring conceits of him, had not, to stop the course and stream of their wickedness and folly, let loose Mahumedism to overwhelm those first, who first had most wrong'd the Saviour of the world; punishing by this violent and wicked Sect, the sinful Divisions of Christians: For we see that the Mahu­medan Conquests at first chiefly seized on those Regions where Christianity was most pestered with Heresies.

Nor was Heraclius more remiss to sup­press Factions in the Church, than Discon­tents in the State; but by his Exactions made all sorts of his Subjects ready to comply with any Pretender to free them from their present pressure. He had made the Jews his implacable Enemies, by his new cruel­ties; [Page 135] being grown unmercifully severe a­gainst them, after the Magician had warned him to beware of the Circumcised Nation. And as to the Christians, their Intestine Di­visions were so great and many, and the Emperour a Patron of the worst, that they were in the next disposition for a Rebellion. And in this troubled juncture of affairs Mahumed appeared, promising, as some say, to reconcile all differences in Religion, and to remove all oppressions in civil Govern­ment; pretences not more specious, than necessary to be made good. But his me­thod was very unprobable, while he left all to the decision of the Sword. And indeed, the success of his Arms was the chief cause of the spreading of his Doctrine; it having ever been the condition of the Conquered, to follow for the most part the Religion of the Conquerours. And I cannot but here tell the Reader, that the present Mahume­dans make the success of their Prophets Arms, and spreading of his Doctrine, the chief proofs and arguments of the truth of his Mission and Revelations. But enquiring in­to the causes of the enlargement of Mahu­medism, to those already-mentioned, we may adde the Impostor's strict prohibition of all Disputes concerning his Doctrine, or cal­ling any point thereof into question. Next, the keeping his Proselytes in ignorance, by a [Page 136] suppression of the study of Philosophy: for by putting out this light, he left them desti­tute of all manner of discovering the grosness and vanity of his Positions. And lastly, the sen­sual Liberty allow'd by Mahumed, may be due­ly accounted among the main causes of the advancement of his Imposture: for he did not grant his Sectaries only in this life a prodi­gious filthiness and carnality, but he promi­sed them the like in Paradise, as I have be­fore mentioned: And men (we know) are more allured and perswaded with sensual en­joyments, whereof they have certain expe­rience, than with the promises of spiritual delights, presented only to their hopes, and for which, present and sensible pleasures must in the mean time be forsaken. But by what means soever Mahumedism was at first pro­moted, we find a learned person upon a di­ligent calculation of Mahumedans and Chri­stians, making the former exceed the latter in proportion of Six to Five.