Muhammadanism that is matter of common belief and that the professed objects of both are very similar, argue that it is a matter of small moment which of these religions a man accepts and follows, if only he be truly desirous to live an honest moral life and show forth in his conduct towards others the spirit of tolerance and loving kindness. Such a position it is impossible to understand, except on the supposition that its advocates have given up the belief that there is any such thing as a revealed religion. This is certainly not a position which can satisfy a true Muhammadan any more than it can satisfy a true Christian. For both hold as a vital principle that religion is not the outcome of human philosophy seeking to know God, but must be essentially a revelation from God to mankind. And while Christians and Muhammadans may differ as to wherein this revelation consists, and how and when it was given, they both hold that the sphere for the action of the human reason in judging and deciding between the two must be limited to answering the questions: Which of them is of God? Did God give his final and full revelation of himself through Jesus or through Muhammad? Do we find the record of this supreme revelation in the New Testament, or in the Qur'an?

We have said above that both Christianity and Muhammadanism look forward as their ultimate

goal to the true and full knowledge of God, and to that vision of the divine presence which can alone satisfy the human soul. Some on the Christian side may be inclined to demur to this statement, claiming that it represents too favourably the view of heaven which is current among Muhammadans. We do not intend to maintain that the views of Christians and Muhammadans as to the joys of heaven are one, and that there is no difference in the expectation with which the average Christian and the average Muhammmadan look forward to the home above. But we do not desire here to enter into the vexed question as to what in reality is the hope of the average Muhammadan with regard to heaven; in other words, whether the descriptions of heaven which are given in the Qur'an, are to be taken as figurative or literal. For the purpose we have before us it is permissible to take the highest and best—the noblest and most spiritual interpretation which can be put on the words; yet it should not be forgotten that we are herein making not a small concession, for there are very many of the more ignorant Muhammadans who undoubtedly take these descriptions as literal and look forward to the enjoyment of heaven as being purely corporeal. It is that these enjoyments may be available to the true believer in a corporeal manner that they regard the resurrection of the body as necessary. For the resurrection