received in very many Places, both by Land and Sea. They are driven out of all Spain. That Thing cannot be a certain Mark of true Religion, which has such uncertain Turns, and which may be common both to good and bad: And so much the less, because their Arms were unjust, (a) and often taken up against a People who no Ways disturbed them, nor were distinguished for any Injury they had done; so that they could have no Pretence for their Arms, but Religion, which is the most profane Thing that can be; (b) for there is no Worship of God, but such as proceeds from a willing Mind. Now the Will is inclined only by Instruction and Persuasion, not by Threats and Force. He that is compelled to believe a Thing, does not believe it; but only pretends to believe it, that he may avoid some Evil. He that would extort Assent, from a Sense of Evil or from Fear, shews by that very Thing, that he distrusts Arguments. And again, they themselves destroy this very Pretence of Religion, when they suffer those

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Slaughters, from the Austrian Dominions, from Hungary, Transylvania, and Peloponnesus, not many Years since. And since that Time the Turkish Empire seems to decrease. In the Year 1715, after these short Notes were first published, the Turks recovered the Morea, which was poorly defended by the Venetian Governors; but in the following Year, 1716, when they attempted to invade Hungary and the Island of Corsica, they were, first, overthrown in a great Fight by the Germans under the Command of Prince Eugene of Savoy, and lost Temeswaer, which was forced to yield after a stout Siege; then being repulsed by the Valour of Count Schulembourg, not without Loss, they retired to their Fleet. While I was writing this, April 17 17, they threatened they would attempt the same again with new Forces, but the Germans did not seem to be much affected with it. Le Clerc.

(a) And often taken up against a People, &c.] Azoara, XIX. (b) For there is no Worship of God, &c.] Lactantius, Book X. Chap. 20. For there is nothing so voluntary as Religion: "In which if the Mind of the Sacrificer goes contrary, it is 56 taken away; there remains none."

who are reduced to their Obedience, to be of what Religion they please; nay, (a) and sometimes they openly acknowledge, that Christians may be saved by their own Law.

SECT. VIII

And of their Precepts compared with one another. LET us also compare their Precepts together. The one commands Patience, nay, Kindness, towards those who wish ill to us: The other Revenge. The one commands that the Bonds of Matrimony should be perpetual, that they should bear with each other's Behaviour; (b) the other gives a Liberty of separating: Here the Husband does the same himself, which he requires of his Wife; and shews by his own Example, that Love is to be fixed on one. (c) There, Women upon Women are allowed, as being always new Incitements to Lust. Here, Religion is reduced inwardly to the Mind; that being well cultivated there, it may bring forth Fruits profitable to Mankind; there, almost the whole Force of it is spent (d) in Circumcision, (e) and Things indifferent in themselves. Here, a moderate Use of Wine and Meat is allowed: (f) There the eating Swine's Flesh,

(a) And sometimes they openly acknowledge, &c.] Azoara, I. and XII. The Book of the Doctrine of Mahomet; see Enthymius.

(b) The other gives a Liberty of separating, &c.] See Enthymius and others who have wrote of the Turkish Affairs.

(c) There, Women upon Women, &c.] Azoara, III. VIII. IX. XXX. LII.

(d) In Circumcision, &c.] See also Bartholomew Georgivitius of the Rites of the Turks.

(e) And Things indifferent in themselves, &c.] As Washings, Azoura, IX. See also Enthymius.

(f) There the eating Swine's Flesh, &c.] Azoara, II. XXVI.

and

and (a) dainking Wine, is forbidden; which is the great Gift of God, for the Good of the Mind and Body, if taken moderately. And indeed it is no Wonder, that Childish Rudiments should precede the most perfect Law, such as that of Christ is; but it is very preposterous, after the Publication thereof, to return to Figures. Nor can any Reason be given, why any other Religion ought to be published, after the Christian Religion, which is far the Best.

SECT. IX.

A Solution of the Mahometans' Objection concerning the Son of God.

THE Mahometans say, they are offended, because we ascribe a Son to God, who makes no Use of a Wife; as if the Word Son, as it refers to God, could not have a more divine Signification. But Mahomet himself ascribes many Things to God, no less unworthy of him, than if it were said he had a Wife; for instance, (b) that he has a cold Hand, and that himself experienced it by a Touch; (c) that he is carried about in a Chair, and the like. Now we, when we call Jesus the Son of God, mean the same Thing that he did, (d) when he calls him the Word of God; for the Word is in a peculiar

(a) And drinking Wine, &c.] See Enthymius, and others, who have wrote of the Affairs of the Saracens.

(b) That he has a cold Hand, &c.] See the Place in Richardus against the Mahometans, Ch. 1. and 14. and in Cantacuzenus, in the Second Oration against Mahomet, Sect. XXVIII. and in the Fourth Oration, not far from the Beginning.

(c) That he is carried about in a Chair, &c.] In the same Place,

(d) When he calls him the Word of God, &c.] See above.

Manner (a) produced from the Mind: To which we may add, that he was born of a Virgin, by the Help of God alone, who supplied the Power of a Father; that he was taken up into Heaven by the Power of God; which Things, and those that Mahomet confesses, shew, (b) that Jesus may, and ought to be called the Son of God, by a peculiar right.

SECT. X.

There are many absurd Things in the Mahometan Books.

BUT on the other Hand, it would be tedious to relate how many Things there are in the Mahometan Writings, (c) that do not agree to the Truth of History; and how many that are very ridiculous. Such as (d) the Story of a beautiful Woman, who learnt a famous Song from Angels overtaken with Wine; by which she used to ascend up into Heaven, and to descend from thence; who when she was ascended very high into the Heavens, was

(a) Produced from the Mind, &c.] See Plato in his Banquet, and Abarbanel in his Dialogue, which is commonly called that of Leo Hebræus. See Enthymius concerning this Matter, in the forementioned Dispute, where he says, "In like Manner 66 as our Word proceeds from the Mind, &c." And Cardinal Cusan, Book I. Chap. 13. &c. against the Mahometans; and Richardus, Chap. 9 and 15.

(b) That Jesus may and ought to be called, &c.] Luke į. 35. John x. 56. Acts iii. 13, 14, 15. xiii. 33. Heb. i. 3. v. 5. in the forementioned Book of the Doctrine of Mahomet, Jesus is brought in, calling God his Father.

(c) That do not agree to the Truth of History, &c.] As that of Alexander the Great, who came to a Fountain where the Sun stood still. Azoara XXVIII. concerning Solomon, XXXVII.

(d) The Story of a beautiful Woman, &c.] This Fable is in the Book of the Doctrine of Mahomet, taken out of the Book of Enarrations. See also Cantacuzenus, in his Second Oration against Mahomet, Chap. 15,

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appre

apprehended by God, and fixed there, and that she is the Star Venus. Such another (a) is that of the Mouse in Noah's Ark, that sprung out of the Dung of an Elephant; and on the contrary, (b) that of a Cat bred out of the Breath of a Lion. And particularly, (c) that of Death's being changed into a Ram, which was to stand in the middle Space betwixt Heaven and Hell; and (d) that of getting rid of Banquets in the other Life by Sweat; and (e) that of a Company of Women's being appointed to every one, for sensual Pleasure. Which Things are really all of them such, that they are deservedly given over to Senselessness, who can give any Credit to them, especially when the Light of the Gospel shines upon them.

SECT. XI.

The Conclusion to the Christians; who are admonished of their Duty upon Occasion of the foregoing Things.

HAVING finished this last Dispute, I come now to the Conclusion, which regards not Strangers, but Christians of all Sorts and Conditions; briefly shewing the Use of those Things which have been hitherto said; that those which are right, may be done, and those which are wrong may be avoided.

(a) Is that of the Mouse, &c.] This is in the forementioned Book of the Doctrine of Mahomet.

(b) of a Cat, &c.] In the same Book,

(c) Of Death's being changed into a Ram, &c.] In the End of the forementioned Book of the Doctrine of Mahomet.

(d) Of getting rid of Banquets, &c.] In the forecited Book of the Doctrine of Mahomet.

(e) of a Company of Women's, &c.] See what was above al ledged on the second Book.