To the Jews and Christians was left the somewhat milder alternative of subjection and tribute, if they persisted in their own religion, or of an equal participation in the rights and liberties, the honours and privileges, of the faithful, if they embraced the religion of their conquerors.  “Ye Christian dogs, you know your option; the Koran, the tribute, or the sword.” (Gibbon, vol. ix. p. 337.) The corrupted state of Christianity in the seventh century, and the contentions of its sects, unhappily so fell in with men’s care of their safety or their fortunes, as to induce many to forsake its profession.  Add to all which, that Mahomet’s victories not only operated by the natural effect of conquest, but that they were constantly represented, both to his friends and enemies, as divine declarations in his favour.  Success was evidence.  Prosperity carried with it, not only influence, but proof.  “Ye have already,” says he, after the battle of Bedr, “had a miracle shown you, in two armies which attacked each other; one army fought for God’s true religion, but the other were infidels.” (Sale’s Koran, c. iii. p. 36.) Again; “Ye slew not those who were slain at Bedr, but God slew them.—­If ye desire a decision of the matter between us, now hath a decision come unto you.” (Sale’s Koran, c. viii. p. 141.)

Many more passages might be collected out of the Koran to the same effect; but they are unnecessary.  The success of Mahometanism during this, and indeed every future period of its history, bears so little resemblance to the early propagation of Christianity, that no inference whatever can justly be drawn from it to the prejudice of the Christian argument.  For what are we comparing?  A Galilean peasant accompanied by a few fishermen with a conqueror at the head of his army.  We compare Jesus, without force, without power, without support, without One external circumstance of attraction or influence, prevailing against the prejudices, the learning, the hierarchy, of his country; against the ancient religious opinions, the pompous religious rites, the philosophy, the wisdom, the authority, of the Roman empire, in the most polished and enlightened period of its existence,—­with Mahomet making his way amongst Arabs; collecting followers in the midst of conquests and triumphs, in the darkest ages and countries of the world, and when success in arms not only operated by that command of men’s wills and persons which attend prosperous undertakings, but was considered as a sure testimony of Divine approbation.  That multitudes, persuaded by this argument, should join the train of a victorious chief; that still greater multitudes should, without any argument, bow down before irresistible power—­is a conduct in which we cannot see much to surprise us; in which we can see nothing that resembles the causes by which the establishment of Christianity was effected.

The success, therefore, of Mahometanism stands not in the way of this important conclusion; that the propagation of Christianity, in the manner and under the circumstances in which it was propagated, is an unique in the history of the species.  A Jewish peasant overthrew the religion of the world.