convert a general obligation into a particular call; the warm
suggestions of the understanding or the fancy would be felt as the
inspirations of Heaven; the labor of thought would expire in rapture
and vision; and the inward sensation, the invisible monitor, would be
described with the form and attributes of an angel of God. [154] From
enthusiasm to imposture, the step is perilous and slippery: the daemon
of Socrates [155] affords a memorable instance, how a wise man may
deceive himself, how a good man may deceive others, how the conscience
may slumber in a mixed and middle state between self-illusion and
voluntary fraud. Charity may believe that the original motives of
Mahomet were those of pure and genuine benevolence; but a human
missionary is incapable of cherishing the obstinate unbelievers who
reject his claims despise his arguments, and persecute his life; he
might forgive his personal adversaries, he may lawfully hate the enemies
of God; the stern passions of pride and revenge were kindled in the
bosom of Mahomet, and he sighed, like the prophet of Nineveh, for the
destruction of the rebels whom he had condemned. The injustice of Mecca
and the choice of Medina, transformed the citizen into a prince, the
humble preacher into the leader of armies; but his sword was consecrated
by the example of the saints; and the same God who afflicts a sinful
world with pestilence and earthquakes, might inspire for their
conversion or chastisement the valor of his servants. In the exercise
of political government, he was compelled to abate of the stern rigor of
fanaticism, to comply in some measure with the prejudices and passions
of his followers, and to employ even the vices of mankind as the
instruments of their salvation. The use of fraud and perfidy, of cruelty
and injustice, were often subservient to the propagation of the faith;
and Mahomet commanded or approved the assassination of the Jews and
idolaters who had escaped from the field of battle. By the repetition
of such acts, the character of Mahomet must have been gradually stained;
and the influence of such pernicious habits would be poorly compensated
by the practice of the personal and social virtues which are necessary
to maintain the reputation of a prophet among his sectaries and friends.
Of his last years, ambition was the ruling passion; and a politician
will suspect, that he secretly smiled (the victorious impostor!) at the
enthusiasm of his youth, and the cred