man, or the divine King (by special covenant) of the people of Israel, the gospel regarded Him especially as a loving Father, who seeks to lead His children in the path of righteousness and happiness; and secondly, that whilst the law only dimly foreshadows, the gospel clearly reveals, God, the eternally One, in an adorable Trinity of Persons, the Father, the Son, and the Holy Ghost, equally interested in our salvation, and having actually accomplished it. Now if the Qur'an is really a higher revelation than the Gospel, it must necessarily throw a still fuller and brighter light upon all these points. But, alas! if we examine its pages, how sadly are our expectations disappointed!

Instead of finding additional proofs and more striking illustrations of God's paternal love towards man, that sweetest, most touching and comforting name of Father is not even once mentioned among the ninety-nine appellations which the Muslims find given him in the Qur'an. We are constantly exhorted to remember that God is the righteous judge and requiter of man's deserts, and that He is infinitely exalted above us and every other creature; and we are told over and over again, on almost every page, that God alone is almighty, and knoweth everything, even the secrets of our inmost heart; nor is the praise of God's kindness and mercy at all neglected. All these, and similar statements found in the Qur'an, are quite true; but they contain nothing

new, nothing that is not already known from the gospel, yea, nothing that is not already found even in the Psalms and the law. To mention only one particular: the omnipresence and omniscience of God is so beautifully and touchingly described in Psalm cxxxix, that in the whole Qur'an there is not a single passage describing it with more, or even equal force and beauty. The actual fact of the case, then, is this, that the Qur'an, instead of revealing the love of God towards man, and His paternal dealings with him more fully than the gospel, does not reveal it as clearly and fully by far, nay, it abhors the idea of a Father; and that, therefore, it cannot have been intended by God to supersede the gospel; and its appearance, after the gospel, is therefore a strange anomaly.

So with regard to the doctrine of the 'Trinity in Unity', it is notorious that the Qur'an, instead of revealing it more fully than the gospel, does not throw any light upon it, but rejects it altogether as opposed to its notions of the Divine Being, and consequently falls back, not upon the standpoint of the Old Testament, where this doctrine had at least been dimly foreshadowed, but on the standpoint of a mere natural religion which is entirely ignorant of the inner life of God, and only knows Him from His works, as the Creator, the Preserver, the Ruler, and the Judge. If the Qur'an insists with such force upon the doctrine of the Unity, as to assert it on almost every