this be, if all are to be referred to the same origin?

Jesus Christ, as we cannot but observe, never undertakes to describe the nature of that future reward which he promised to his disciples. He speaks of it generally, under the terms of everlasting life, or glory, or paradise; but he attempts no luxuriant, or even particular description. On one occasion, where an inclination to lead him further was manifested; he merely replies, in forcible, though sober language, that "they who are counted worthy to attain that world, and the resurrection from the dead, shall neither marry, nor be given in marriage, but be as the angels of God in heaven 3."

His apostles follow this example, and maintain a similar reserve; speaking of a heavenly inheritance, of a crown of glory, of life and immortality; but discreetly affirming, in words with which the Jews were acquainted, that “ eye

3 Matt. xxii. 30.

hath not seen, nor ear heard, neither have entered into the heart of man to conceive, the things which God hath prepared for them that love him 4."

St. Paul even speaks of glorious visions revealed to him, and of a glimpse which he was permitted to enjoy of the heavenly world. He had here entered upon a field, in which an enthusiast would have delighted to expatiate. Yet all we are told is, that he heard " things which it is not lawful for man to utter 5."

We

All this exactly satisfies our reason. can perfectly understand, that persons in one state of being can never be made to comprehend with any clearness the circumstances of another and a very different state of being; and that any attempt to describe them must inevitably fail".

• 1 Cor. ii. 9, from Isaiah, Ixiv. 4.

5 2 Cor. xii. 2-4.

6 The difference between the inspired and uninspired writer is evident from the puerility of Irenæus, 1. 5, ch. 33, where he falls into the very error here alluded to.

Compare, however, this reserve with the conduct of Mohammed, when he professes to draw out a minute description of the rewards to be expected by "the faithful."

"Therein are rivers of incorruptible water, and rivers of milk; the taste whereof cloyeth not; and rivers of wine, pleasant unto those that drink; and rivers of clarified honey; and therein shall they have plenty of clarified honey, and pardon from the Lord "."

"These are they who shall approach near unto God. They shall dwell in gardens of delight. Youths which shall continue in their bloom for ever, shall go round about to attend them, with goblets and beakers, and a cup of flowing wine: their heads shall not ache by drinking the same, neither shall their reason be disturbed; and with fruits of the roots which they shall choose, and the flesh of birds of the kind which they shall desire. And there shall

7 Koran, eh. xlvii.

accompany them fair damsels, having large black eyes, resembling pearls hidden in their shells, as a reward for that which they have wrought

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"Verily the righteous shall dwell among delights; seated on cushions, they shall behold objects of pleasure; thou shalt see in their faces the brightness of joy. They shall be given to drink of pure wine, sealed; the seal whereof shall be musk; and to this let those aspire, who aspire to happiness; and the water mixed therewith shall be of Tasnim, a fountain whereof those shall drink who approach near unto the divine presence. They who act wickedly laugh the true believers to scorn; wherefore, one day the true believers, in their turn, shall laugh the infidels to scorn; lying on couches they shall look down upon them in hell "0"

* Koran, ch. lvi. p. 434. Sale's edit.

The name of a fountain in paradise, so called from its being conveyed to the highest apartments.

10 Chap. lxxxiii. Sale, in his Preliminary Discourse, affirms, that Mohammed took the greatest part of his paradise from Jewish traditions; with some assistance from the Persian

It is not extraordinary that we should find these absurdities in a human composition. It would be more extraordinary if we did not; but it remains to be explained, why the discourses of Jesus exhibit no similar traces of a mind bewildering itself among things of which it had no experience, and representing as heavenly truths the dreams of an earthly imagination.

Magi. As far as this is correct, it proves, in a remarkable degree, the difference between human and divine authority. A Jew, surrounded by these traditions, rejects them all. Sale is struck by the distinction. "Our Saviour (he says) speaks of the future state of the blessed as of a kingdom, where they shall eat and drink at his table, Luke, xxii. 29. But then these descriptions have none of those puerile imaginations which reign throughout that of Mohammed, much less any the most distant intimation of sensual delights which he was so fond of; on the contrary, we are expressly assured, that in the resurrection they will neither marry nor be given in marriage, but will be as the angels of God in heaven. Mohammed, however, to enhance the value of paradise with his Arabians, chose rather to imitate the indecency of the Magians, than the modesty of the Christians, in this particular."Sale's Prelim. Disc. p. 101. See Koran, ch. lv.; to quote which would greatly corroborate my argument, if I were not unwilling to disgust the reader.

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