stream of past history by no means presents itself to us as one of crystalline limpidity, but as a turbid mixture of good and evil, love and hate, bright sunlight and deep night shadows. These contradictory forces cannot have sprung from one and the selfsame original source, but must have emanated from very opposite fountain-heads.

Mohammedanism also occupies a place in the current of history, and contributes a quota to its composition and movement. This could not be, if God had not permitted it. But this fact of itself as little proves a Divine initiation and approbation, as the impurities by which many a river is allowed to be polluted, can be looked upon as natural and necessary ingredients of its original water. Mohammedanism, though controlled by the universal government of God, yet cannot have been called into existence by His holy, good, and perfect will, to which we owe the coming of Christ; nor did its actual pretensions ever include a supposed mission to promote the high interests of Christianity and Christendom. The essential nature and true character of Islam, with regard to Christianity, is not that of harmony and willing helpfulness, but that of a conscious and undisguised antagonism. This is abundantly apparent from the first two Books of the present work. The Mohammedan world, as general history clearly demonstrates, never has been and never wished to be pro-Christian. It always has been and, so long as it remains what it is, always will be, anti-Christian. ¹

But if Christianity is derived from heaven; if it bears the stamp of true religion by having for its central idea that of God-manhood, the union of God and man; if it brings God to man and man to God, then a religious system diametrically opposing it, and claiming a destiny to supersede it, cannot likewise be from God, or share in its Providential

mission. The nature of their relationship cannot possibly be that of a common descent and natural affinity, but must be that of heterogeneity and essential antagonism. In fact, Islamism and Christianity are as far apart by the respective spirit that animates them, as the Crescent and the Cross are dissimilar in form. If the religion of Christ is the light of truth, come down from heaven, the religion of Mohammed the false prophet, must have darkness for its element, and derive its origin from below. God does not annul His own work. His Kingdom is not divided against itself. What opposes the reign of Light can only be a power of Darkness.

Accordingly we have to look upon Mohammedanism as, in its deepest nature, a reaction and aggression of the Kingdom of Darkness against the Kingdom of Light. The innate antagonism and historical warfare of Islam against Christianity and Christendom are, in reality, only a revival, under a new form, of the dark opposition and Satanic conflict which had previously proceeded from anti-Christian Judaism and anti-Christian Paganism.

Christianity, in entering this world and taking its place amongst the religions of mankind, made three successive steps, or evolved its intrinsic potentiality in three ever-widening concentric circles: the personal, the ecclesiastical, and the national. The early history of the Christian religion exhibits an advance by these three stages, in three clearly marked periods. First, a solid foundation was laid in the land of its birth, by the preparation and spiritual conversion of individuals. Then congregations or Churches were formed throughout the Roman empire. At last the Emperor himself bowed to Christ, and the faith in a crucified Saviour became the acknowledged religion of the State.

The very same stages have still to be passed through, when at present the religion of Christ is being spread in foreign lands by the great Missionary organisations which form so important a feature of our age. There always is first the conversion and baptism of individuals. Then follows the 'gathering of Native Christians into organised Communities, for Church and religious purposes.' ¹ This ultimately leads to