(a.) In regard to the rebuttal of the charge of imposture: this is based on the above-mentioned testimony not only of Mahomet concerning himself in his well-known writings, but on that of every one of his friends concerning their master, and hence, it logically follows: (I.) Whatever value the testimony of Moses' friends has in defending him on the charge of imposture, the testimony of Mahomet's friends ought to have the same value. And whatever the value of the acquittal, though their favorable testimony, etc., etc. Therefore, etc. (II.) And whatever value the books of Moses have for this purpose, the same value the Koran has also. And so, etc. Therefore, etc. Moreover, the Mussulmen, from the very books of the New Testament (although according to these very persons, these books have been much corrupted in other respects,) draw various arguments even in support of their Mahomet, and especially that prediction of Christ concerning the future Paraclete. [54] They maintain that he came and exposed the corruption of the Christians, and established a new covenant. And although at other times the Koran is charged with many silly, nay impious tales, all these nevertheless, can be explained in a spiritual sense or smoothed over in other ways, since the rest of the teachings insist on nothing but extreme sanctity and a stringent mode of morals, but especially on temperance and abstinence from wine. And to the objection frequently raised that wine is the gift of God, the reply can be made that so also are poisons, and yet we are not supposed to drink them. The further objection often made that the spirit of the Koran is too carnal, and fills eternal life with pleasures of the world and the flesh, polygamy moreover being so indiscriminately permitted, it is not of such weight that it can not be confuted, since Moses also permitted polygamy and in the New Testament life eternal admits of banquets, e. g., you will sit down with Abraham and Isaac, etc., etc. Again, I shall not taste wine except in the Kingdom of my Father. It is said that all those pleasures mentioned in the Song of Solomon, which is, of course, also instanced, are not wrong, and when explained in a spiritual sense imply no wrong, although the same thing is not said of the Koran. And if we are too severely critical of the words of the Koran, we ought to employ the same severity of criticism against the writings of Moses and others. Moreover the arguments which are offered from Moses himself in answer to the charge of imposture, do not seem reasonable nor of sufficient weight.