Mahometanism Compared with Christianity—Particularly with Respect to Their Propagation

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By Jonathan Edwards*

1. In what respect the propagation of Mahometanism is far from being parallel with the propagation of Christianity, will appear by these observations.—The revolution that was brought to pass in the world, by the propagation of Mahometanism, was not so great as that which happened by the propagation of Christianity; yea, in this respect, was by no means worthy to be compared to it. Consider the state the world was in before Christianity was propagated; how dark, ignorant, barbarous, and wicked; how strongly these things were established by long universal immemorial custom; how fixed in men’s hearts; how established by all human authority, and power, and inclination; and how vast the alteration, when Christianity was introduced and established; how vast the overthrow of that which had been built up before, and stood from age to age; how great, how strong the building; how absolute its destruction: and also, how great the building that was erected in its room; and of how different and opposite a nature from that which had stood on the same ground before.
2. But as to the revolution brought to pass by Mahometanism, it consisted either in the change made among the heathen—barbarous nations, which had their original from Arabia or Scythia—or among professing Christians. But with respect to neither of these, was the revolution comparably so great as the other.  As to the change made among those heathens, they long had entertained some obscure notions of  the true God ; and many of the great truths of what is called natural religion, they had obtained by those glimmerings of the light of the gospel which had been diffused over great part of the world; even that part of it that had not fully embraced Christianity.  But Mahometanism carried them very little farther in these things; and was an occasion of but small advance of light and knowledge.  As to the change made among Christians, there was no advance at all made in knowledge, or in any thing that was good.  And as to the change made among them as to religious customs, they had so degenerated before, and were become so superstitious, that the alteration was not very perceptible.
3. The difference of the two revolutions was immensely great as to goodness. The change made in the world by the propagation of Christianity, was a great change indeed, with regard to light and knowledge.  It was a change from great darkness to glorious and marvellous light.  By the preaching of the gospel in the world, the day-spring from on high visited the earth, and the sun arose after a long night of the grossest darkness.  But as to the change made in Christendom by the propagation of Mahometanism, there was no increase of light by it, but on the contrary, it was evidently a change from light to darkness.  It was a propagation of ignorance, and not of knowledge.  As to the change made among the heathens, as we observed before, there was but a small degree of increased light; and all that was added, was borrowed from Christianity.  Any increase of knowledge that arose, proceeded only from Mahomet and his followers communicating what had before been communicated to them by christian teaching.  There can be no pretense of the least degree of addition in any thing, beyond what they had before received from the gospel.  And as to rules and precepts, examples, promises, or incitements to virtue of any kind, no addition at all was made.  What alteration there existed, was only for the worse; the examples, histories, representations, and promises of the new Mahometan religion, only tended exceedingly to debase, debauch, and corrupt the minds of such as received it.
4. The revolution that was occasioned by the propagation of Christianity, was an infinitely greater and more wonderful effect, if we consider the opposition that was overcome in bringing it to pass. Christianity was propagated against all the opposition that could be made by man’s carnal dispositions, strengthened by inveterate general custom, principles, habits, and practice, prevailing like a mighty flood.  Mahometanism was propagated, not in opposition to those inclinations, but by complying with them, and gratifying them, in examples, precepts, and promises, as Stapferus observes, (Theol. Polem. tom. Iii p. 292.)  Speaking of Mahomet’s laws, he says, “The law which he published was, above all others, accommodated not only to the opinions of men, but also to the depraved nature, manners, and innate vices of those nations, among whom he propagated it; nor did it require much more than external exercises, which, to a carnal man, are much more easy to be performed, than those spiritual exercises which the sacred pages prescribe.  He allowed revenge for injuries; of discarding wives for the slightest causes; of the addition of wives to wives, which must have served only as so many new provocatives to lust.  At the same time he indulged himself in the greatest excess of promiscuous and base lasciviousness.  He placed the true worship of God in such external ceremonies, as have no tendency to promote true piety.  In fine, the whole of that religion which he instituted, was adapted to no other end, than the shedding of human blood.”
5. This religion is particularly adapted to the luxurious and sensual Christianity was extremely contrary to the most established and darling notions of the world; whereas Mahomet accommodated his doctrines to all such notions as were most pleasing at that time, among the heathen, Arabians, Jews, and the several most prevailing sects of Christians; as Stapferus observes:

“Mahomet retained many of the opinions of the ancient Arabians; he mixed his doctrine with the fables of the Jews, and retained many of the ceremonies of the other religions prevalent at that time.  The religion of Mahomet favoured the prejudices of the Jews and of the heathens; and was suited to the desires of the flesh, and to the allurements of the world.  But the religion which Christ taught, did not, in the least instance, favour the depraved affections of men, and the indulgence of the flesh; but was diametrically opposed to them: nor was it suited to the prejudices of either Jews or Gentiles; but it was plainly contrary to the preconceived opinions of men.  Whence the apostles, in preaching this religion, immediately opposed both the religion of the Jews and of the Gentiles.” (Ibid. p. 340.)  Christianity was propagated under the most violent, universal, and cruel persecution of all the powers of the world.  Mahometanism was not so; it never made its way any where, in any remarkable degree, against persecution.

6. The difference will appear great, if we consider the time when each of these was propagated. Christianity was propagated at a time when human learning and science was at its greatest height in the world.  But Mahometanism was broached and propagated in ages of great darkness, after learning had exceedingly decayed, and was almost extinguished in the world.
7. The difference will farther appear, if we consider the places from whence these religions were propagated.—Christianity was first begun in a place of great light, the greatest light with regard to religious knowledge then known, and in a very public part of the globe; whither resorted innumerable multitudes of people three times every year, from almost all parts of the known world. And beside the vast resort of Jews and proselytes thither, it was a country that was at that time under the inspection and government of the Romans, where they had a governor, and other public officers, constantly residing.  It was propagated especially from Jerusalem, the chief city in that country, and one of the greatest and most public cities in the world; and indeed, all things considered, was next to Rome itself, nay, in some respects, even far beyond Rome.  And the nations among whom it was first propagated after the Jews, were—not the more ignorant and barbarous, but—the most knowing and learned in the world; as particularly the Greeks and Romans.  And the cities where it was very early received, and from whence it was promulgated to other parts, were the greatest, most public, and polite; such as Antioch, Ephesus, Alexandria, Corinth, Athens, and Rome: and some of these were the greatest seats of learning and philosophy on earth.—Whereas Mahometanism was broached in a dark corner of the earth, Arabia; and the people among whom it first gained strength, who sent out armies to propagate it to the rest of the world, were an ignorant and barbarous sort of people; such as the Saracens and Turks, who originated from Scythia.
8. The difference appears in the means and method of propagation. Christianity was propagated by light, instruction and knowledge, reasoning, and inquiry.  These things were encouraged by the gospel; and by these means the gospel prevailed.  But Mahometanism was not propagated by light and instruction, but by darkness; not by encouraging reasoning and search, but by discouraging knowledge and learning; by shutting out those things, and forbidding inquiry; and so, in short, by blinding the eyes of mankind.—It was propagated by the power of the sword also; by potent sultans, absolute tyrants, and mighty armies.  Christianity was propagated by the weakest of men, unarmed with any thing but meekness, humility, love, miracles, clear evidence, most virtuous, holy, and amiable examples, and the power and favour of eminent virtue, joined with assured belief of the truth, with self-denial and suffering for truth and holiness.  By such weapons as these was it propagated against the power, authority, wealth, and armour of the world: against the greatest potentates, most absolute and cruel tyrants, their most crafty counsels, and greatest strength, utmost rage and cruelty, and determined resolutions to put a stop to it.  It was propagated against all the strength of the strongest empire that ever was in the world.
9. One principal way wherein the propagation of Christianity is a proof of its truth, consists in its being an evidence of the facts that are the foundation of it. Christianity is built on certain great and wonderful visible facts; such as, Christ’s resurrection from the dead, and the great and innumerable miracles wrought by him and his apostles, and other his followers, in Judea and many parts of the world.—These facts were always referred to, as the foundation of the whole; and Christianity always pretended to be built on them.  That Christianity, which, in effect, is no other than the belief of these facts, should be extensively propagated in and near the places and time when the facts were said to be wrought; when and where there was so much opportunity and advantage to know the truth of the matter; is a great, standing, everlasting evidence of the truth of the facts.  But as to Mahometanism, it pretends to no facts for its proof and foundation, but only Mahomet’s pretences to intercourse with heaven, and his success in rapine, murder, and violence.—Belief of sensible miracles, or public attestations of heaven to Mahomet’s authority and doctrines, was no part of his religion; and was not employed in any propagation.
10. If we consider the propagation of Christianity as a doctrine or belief of wonderful divine facts, Mahometanism is not set up in opposition to it; because the Mahometan religion itself acknowledges the principal facts of Christianity, though it has no facts of its own to urge. And so Mahometanism rather confirms than weakens Christianity; and the propagation of Mahometanism itself may be considered as one thing belonging to the propagation of Christianity, and as a part of that propagation, in so far as it consists in a propagation of a professed belief of those facts. It is so far an instance of the propagation of that which is the foundation of Christianity, that it proves all the rest.  The Alcoran owns Jesus to be a great prophet; “the messenger of God,” (Surat. v. 84) that he wrought miracles, healing a man blind from his birth, and the leprous, (Surat. v. 119.) also raising the dead; and that Jesus as born of Mary was himself a miracle, (Surat.xxiii. 52.)  He often speaks of Jesus as the servant and messenger of God; (Surat. iv. 158. iii. 152. iv.169, 170. v. 84.)  Now, owning this, is in effect owning the whole.  This is the foundation of the whole, and proves all the rest.  It owns that Jesus was miraculously conceived and born; (Surat iii. 47. xix. 20, 21.) and without sin.  (Surat iii. 36. xix. 19.)—Mahomet owns Jesus, and ascribes the conception of Christ alone to the power of God, and the inflation of his Spirit.—In Surat xxi. 19. are these words, as the words of God: “And Mary was a chaste virgin, and We inspired her with Our Spirit, and set up her and her son as a miracle to all ages.”—He owned Jesus to be the Messiah foretold in in the law and the prophets; Surat. iii. 45. “When the angels said, O Mary, certainly God declares to thee his own word; his name shall be Jesus Christ, the son of Mary:” Surat xix. 29  Surat iv. “Certainly Christ Jesus, the son of Mary, is the ambassador of God and his word.”  He owned Christ’s ascension into heaven.  “God raised him (Christ) to himself;”  iv. 157.  Concerning Christ’s miracles, Mahomet says, Surat. iii. 45. v. 119.  “God says, O Jesus, the son of Mary, I have strengthened thee by the Spirit of holiness; and thou shalt, by my leave, heal a man blind from his birth; and by my leave thou shalt raise the dead from their graves.”
11. In this respect the great propagation of the Mahometan religion is a confirmation of revealed religion—and so of the christian in particular, which alone can have any pretext to be a religion revealed by God—as this is a great demonstration of the extreme darkness, blindness, weakness, childishness, folly, and madness of mankind in matters of religion, and shows how greatly they stand in need of a divine guide, and divine grace and strength for their help, such as the gospel reveals. And that this gross delusion has continued so long to so great an extent, shows how helpless mankind are, under ignorance and delusion in matters of religion; and what absolute need they have of extraordinary divine interposition for their relief. And besides, such a miserable, blind, helpless, state of mankind, is also exactly agreeable to the representation made in the christian revelation.

* Jonathan Edwards (1703-1758) is commonly regarded as the greatest American philosopher-theologian, and, some have concluded, America’s greatest intellect. A leader in the First Great Awakening while serving as pastor of the church at Northampton, Massachusetts, Edwards is said to have spent approximately thirteen hours a day in study.  He was a student of history, as well as philosophy and the psychology of religious experience.  The Jonathan Edwards Institute at Yale is currently publishing all his works including writings not previously published.  The above essay on the religion of Islam is one of Edwards’s smaller and lesser known treatises included in his Miscellaneous Observations on Important Theological Subjects and is referenced as follows:

Edwards, Jonathan. 1879. The works of Jonathan Edwards, A.M., rev. & ed., Edward Hickman,   2:491-3, 12th edition.  London: William Tegg & Co.

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